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PAST, PRESENT and FUTURE 


PSYCHOLOGY 


NEW THOUGHT 


A COMPLETE COURSE of INSTRUCTION 
by the QUESTION and ANSWER 
METHOD 


By J. E. MELTON 
















PAST, PRESENT AND FUTURE 

OF 

PSYCHOLOGY 

AND 

NEW THOUGHT 

A COMPLETE COURSE OF INSTRUCTION 
BY THE QUESTION AND 
ANSWER METHOD 

BY 

J. E. MELTON, 

«^ 

Texarkana, Texas 


Printed by 

FOUR STATES PRESS 
Texarkana, Texaa 



COPYRIGHT 1923 

by 

J. E. MELTON 



©C1A705856 

LIBERAL COMMISSIONS ALLOWED TO AGENTS. 

Those who wish to obtain duplicate copies of this 
book, (if unable to obtain them at book store) or those 
interested in the agency or distribution of this book, should 
write direct to J. E. Melton, Texarkana, Texas. 


JUN18 ’23 


t 




PREFACE. 

The marvelous mysteries of mentality, or the powers 
of the human mind are set out in a simple and under¬ 
standable manner in the following pages. This work 
represents the building of a complete and comprehen¬ 
sive chain of deep truths, each linked to the other from 
beginning to end. Therefore to get the unfoldment of 
those great psychological truths, it is necessary to be¬ 
gin at the first, and read and study, line by line and 
page by page from beginning to end. 

This work is not built on theory, but, for the most 
part, upon actual experiences of the author, in getting 
to the real foundations upon which these great truths 
rest. In the publication of these experiences, the au¬ 
thor has* discovered and brought to light, many truths 
not heretofore known to even our up-to-date New 
Thought writers, and has therefore cleared away many 
former baffling and mysterious phenomena of the past, 
both ancient and modern. 

It is the great desire of the author, that the reader 
earnestly and regularly practice the methods of heal¬ 
ing and etc., outlined in detail in this work, for at least 
30 days, and then write the author, giving their own 
experiences. The wonderful results you will have ac¬ 
complished will appear miraculous, but they are only 
the result of natural laws. 

The Author. 

Address all communications to 

J. E. MELTON, 

Texarkana, Texas. 


i 




Future 


Past, Present and 

of 

Psychology and New Thought 


What is the Meaning of the Word “Psychology”? 

Webster defines the word as: “A discourse or 
treatise on the human soul; the science of the human 
soul; specifically, the systematic or scientific knowl¬ 
edge of the powers and functions of the human soul, 
so far as they are known by consciousness.” 

Is the Above a Complete Definition of the Word? 

No; for the reason that the science of the human 
minds, which are now designated as the OBJECTIVE 
mind and SUBJECTIVE mind, are important subjects 
belonging directly to the field of Psychology, and 
which are NOT the human soul. 

What is the Objective Mind? 

The OBJECTIVE mind is that mentality which 
eminates from that part of the brain to which the five 
senses are directly coupled, the senses of sight, hear¬ 
ing, touch, taste and smell. It is that part of the men¬ 
tality through which the individual acquires education 
and knowledge. It is that part of our mentality with 
which we think and reason, during our waking state, 
and which becomes inactive and at rest when we sleep, 
or when we are unconscious for any other reason. It 
originates in the brain, depends on the brain for its 
existance, and hence is a purely physical product or 
mentality. 

S 



What is the Subjective Mind? 

The SUBJECTIVE mind is that mentality which 
eminates from that portion of the brain which is di¬ 
rectly coupled to the organs of our bodies, and the 
nerves which control the functions thereof. The SUB¬ 
JECTIVE mind is a product of that part of the brain 
which has to do with what we term the “involuntary 
actions of muscular and nerve control'' which cause 
our hearts to beat, “automatically,” our lungs to in¬ 
hale and exhale the air we breathe, our liver and kid¬ 
neys, and all other organs to perform their natural 
duties. Therefore, just so certainly as it is that there 
is a very close relation between the five natural senses 
and the OBJECTIVE mind, so, also, is it that there is 
a very close relation between the SUBJECTIVE mind 
and the organs and functions of our bodies. The OB¬ 
JECTIVE mind and the five senses belonging to one 
portion of the brain, and the SUBJECTIVE mind 
and the organs and functions of our body belonging 
to the other portion of our brain. 

What, if Any Difference, is There Between the Rea¬ 
soning Ability of the Two Minds? 

There is a decided difference in the reasoning ability 
of the two minds. The OBJECTIVE mind reasons 
both inductively and deductively, while the SUBJECT¬ 
IVE mind reasons only deductively, and is incapable 
of INDUCTIVE reasoning. 

What is Inductive Reasoning? 

Inductive reasoning is that method of reasoning 
which we apply to a thing, a statement, a condition, or 
a combination of circumstances, and with which we 

6 


mentally analyze any of these, in order to bring us 
to a correct understanding of the exact facts with ref¬ 
erence to the particular thing reasoned upon. Our 
limitation of this form of reasoning being determined 
by our education and previous knowledge of the things 
embodied in the particular proposition under consid¬ 
eration at the time. 

What is Deductive Reasoning? 

Deductive reasoning is that method of reasoning 
which is brought into action, as a result of a pre-ac- 
cepted fact. Deductive reasoning does not reason as 
to whether a thing be a fact, but the method of deduct¬ 
ive reasoning considers only that the thing reasoned 
upon is a fact to start with, and the deductive reason¬ 
ing then deduces most accurately, the things which 
must necessarily follow from the pre-supposed fact, 
and regardless of whether the thing reasoned upon 
be a fact or a falsity. 

Give An Example of Inductive Reasoning? 

Suppose a man owes you $20.00 ; he meets you and 
wants to pay you. He offers you a bill and tells you 
it is a $20.00 bill. You apply INDUCTIVE reason¬ 
ing. You begin an examination of the bill first to 
satisfy you that it is a $20.00 bill. Second to see if it 
is real United States money, or foreign, or counterfeit 
money. When you see that it says “United States of 
America,” you look at the engraving to see if it is per¬ 
fect. You examine the figures to determine if the bill 
has been “raised” from a lower denomination, and 
last, you hold the bill between you and the light to 
see if it contains the silk threads that you know it 
must contain to be genuine. After all these tests, you 

7 


accept or reject it, according to your conclusion as to 
its genuineness. 

Give An Example of Deductive Reasoning? 

Let us take the same example as above. The man 
offers you the $20.00 bill, telling you that it is a gen- 
.uine $20.00 bill, that he owes you $20.00 and wants to 
pay you. You apply deductive reasoning only, which 
causes you to accept his statement that it is a genuine 
$20.00 bill, as a fact. You deduct that as he owed you 
$20.00, and has paid you this bill, you are paid in full, 
and so you accept the bill in full payment, fold the 
bill and put it in your pocket and walk away entirely 
satisfied, even though the bill might be counterfeit, but 
which thought has never entered your mind, since you 
only applied deductive reasoning, which accepted the 
bill without question of its denomination, or genuine¬ 
ness. This is the only form of reasoning which is used 
by the SUBJECTIVE mind. 

What is the Purpose of the Objective Mind? 

The purpose of the objective mind is to take cog¬ 
nizance of the things which are encountered by the 
five senses, sight, hearing, touch, taste and smell, and 
from the knowledge thus gained, to properly guide and 
direct the body. 

What, If Any Relation, is There Existing Between 
the Objective and Subjective Minds? 

The OBJECTIVE mind, through its knowledge and 
education obtained by the use of the five senses, an¬ 
alyzes problems of every nature, and arrives at a con¬ 
clusion of fact. This conclusion of fact in the object- 

8 



tive mind becomes a conviction, or belief. A belief in 
this conclusion thus reached by the objective mind, 
becomes, at once, a mental influence over the SUB¬ 
JECTIVE mind, causing the subjective mind to begin, 
at once, to act in accordance with the influence or be¬ 
lief of the objective mind, and as the subjective mind 
is incapable of inductive reasoning, it accepts the in¬ 
fluence; or belief of the objective mind as a fact, and 
begins at once to carry out that influence, or belief, or 
suggestion, in exactly the same manner that it would 
if the belief, influence or suggestion were a fact, and 
regardless of the fact that it might have been a false 
conclusion arrived at by the objective mind. The 
main purpose of the subjective mind is to obey, and to 
carry out to the letter, any influence or impulse or sug¬ 
gestion reaching it from the objective mind, and re¬ 
gardless of the fact as to whether this influence, im¬ 
pulse or suggestion in the objective mind be true or 
false, its duty is to bring into realization, and it does 
so, any suggestions or influence from the objective 
mind. 

What Power Has the Subjective Mind to Bring Into 
Realization the Suggestions Received By it From the 
Objective Mind? 

I tell you frankly that its limit of power in this di¬ 
rection has never yet been definitely fixed. We know 
that the subjective mind belongs to that division of 
the brain which has to do with the organs and func¬ 
tions of the body. We also know that, originating 
from the same portion of the brain as are also con¬ 
nected with the organs and functions of the body, that 
those organs and their functioning are controlled to 
an apparently unlimited extent by the influence of the 
subjective mind upon those organs and functions, and 

9 


we also know that the influence and beliefs of the ob¬ 
jective mind, controls the action of the subjective 
mind. In other words, the subjective mind is con¬ 
trolled by suggestions, belief and influences of the 
objective mind, and the organs and functions of the 
body are controlled by the subjective mind. The 
limit of the power of the subjective mind is so mar¬ 
velous in its operation and effect upon human indi¬ 
viduals in bringing into realization, sickness and dis¬ 
tress as well as health and happiness, that it can not 
be safely said that it has a limit of power. 

Is the Power of the Subjective Mind Confined Strict¬ 
ly to the Organs and Functions of the Body? 

Mo. In this regard it also appears that there is no 
limit as to the distance from the body that the sub¬ 
jective mind may demonstrate it’s power over mind, 
matter and conditions. It’s power seems to be pro¬ 
jected through space to an unlimited distance, when 
intelligently directed, and there seems to be little dif¬ 
ference in its effect whether the mind, matter or con¬ 
dition to be effected is present, or in some far distant 
place. 

What is the Purpose of the Subjective Mind? 

It's purpose is to control the organs and functions of 
the body, and to obey the suggestions, impressions, in¬ 
fluences or beliefs originating in the objective mind, or 
objective world. 

Why Should the Subjective Mind, Being So Much 
More Powerful Than the Objective Mind, Be Presided 
Over by the Objective Mind? 

For the same reason that it is necessary that all 

10 









great energies be presided over with and by a men¬ 
tality capable of inductive reasoning ability, as well as 
all other forms of reasoning, in order to properly di¬ 
rect such great energies, and so that good and not 
harm may result from the use of great energies. Take, 
for example, such energies as Electricity, Dynamite, 
Gun Cotton, Gunpowder, Nitro-Glycerine, the Sub¬ 
jective mind of man, or any other great and powerful 
energies; if the use of any of them are not directed by 
a mind of the highest INDUCTIVE reasoning ability, 
great harm, great damages, great destruction and even 
death would continually result from the use of such 
powerful energies, and there are countless thousands 
of incidents that have so resulted from such energies 
because of a failure on the part of the persons handling 
these energies, to use the proper amount of deductive 
and inductive reasoning and caution. 

Is the Power of the Subjective Mind Used by Every¬ 
body, Regardless of Whether They Have Ever Studied 
Psychology or Not? 

YES. Every conclusion or conviction arrived at by 
the OBJECTIVE mind has an influence over the 
SUBJECTIVE mind to just the extent of such con¬ 
clusion or conviction, and the SUBJECTIVE mind, 
according to the law by which it is governed, begins at 
once to bring that conclusion or conviction into reali¬ 
zation, and this would be done, regardless of the truth 
or falsity of the conclusion or conviction to which the 
objective mind arrived. 

Can You Give an Example or Instance Where This 
Subjective Power Caused Harm, Damage, Destruction 
or Death? 

I could give thousands of such instances, but per¬ 
il 


haps if I cite two or three instances from the Bible, 
they will appeal to you as truth, without any further 
evidence. Read the 5th Chapter of 2nd Kings, and 
you will find that because of one of Elisha’s servants 
accepting money from Naaman, after Elisha himself 
had refused to accept it, and because when Elisha 
questioned his servant as to where he had been and 
what he had done, and the servant, through fear of 
punishment by Elisha, told Elisha falsehoods in his 
answers to Elisha’s questions, Elisha turned upon his 
servant and gave him this terrible suggestion: “The 
leprosy therefore of Naaman shall cleave unto thee, 
and unto thy seed forever.” And the servant went out 
from his presence a leper, as white as snow. You will 
also note in the above referred to scriptures, that 
Naaman had just been healed of leprosy by carrying 
out the suggestions of Elisha, which were: “Go and 
wash in Jordan seven times, and thy flesh shall come 
again to thee, and thou shalt be clean.” Then after 
Naaman had obeyed this suggestion and dipped seven 
times in Jordan, “and his flesh came again like unto 
the flesh of a little child, and he was clean.” 

What Would Be the Correct Explanation for the 
Above Phenomena? 

Elisha had a wonderful reputation as a God loving 
and a God serving man. This reputation was known 
far and wide. Because of this far reaching reputation, 
Naaman had journeyed a long way to have Elisha, this 
“Man of God” heal him of leprosy. The faith which 
Naaman had shown by coming such a great distance to 
this man of God, was sufficient within itself to put his 
own subjective mind in a state of subjective activity, 
that all that was necessary to establish the cure was 
the suggestion from Elisha, and the acting upon that 

12 












suggestion by Naaman, which was done, and “his flesh 
came again like unto the flesh of a little child, and he 
was clean.” But, in the case of Gehazi, the servant of 
Elisha, there is quite a different subjective phenomena. 
Gehazi feared the power of Elisha, felt that he had 
done wrong by accepting the money from Naaman 
secretly, after Elisha, his master, had refused to ac¬ 
cept it from Naaman, and so Gehazi was already “self 
convicted” of a wrong, and fearing the power of Elisha 
if turned upon him as a punishment, prevented him 
from using his inductive reasoning forces, because of 
his fear, and therefore, when Elisha gave him that 
powerful suggestion, under all these circumstances, the 
suggestion reached the subjective mind of the servant 
and immediately acted upon it, “The leprosy therefore 
of Naaman shall cleave unto thee, and unto thy seed 
forever,” and he went out from his presence a leper, 
as white as snow. This is only one of hundreds upon 
hundreds of demonstrations of the subjective physical 
mentality of man, inherent in man as a natural conse¬ 
quence of the original creation of man, with his nat¬ 
ural and physical mentalities, and such demonstrations 
depend entirely upon the attitude of the mind or minds 
of the parties concerned, at the time, and with refer¬ 
ence to their concentration, belief, faith, fear or em¬ 
otions. They are, after all, natural conditions and nat¬ 
ural results, obtained through natural means and nat¬ 
ural conditions, according to the original plan of the 
Great Creator, God, when he made original man, and 
gave to him these natural means as a part of man s 
mental equipment. 

Cite a Case Where This Power Caused Destruction? 

In the 6th chapter of Joshua, is a complete recital of 
the destruction of the walls of Jericho, as a result of 

13 


the concentrated psychic power of an army of people, 
directed to one purpose, for the accomplishment of a 
specific thing, and by repeatedly marching around the 
walls of the city, once a day for six days, and seven 
times on the seventh day, each time around the walls 
gradually increasing the faith of the army that what 
Joshua had suggested would surely come to pass, and 
as a result of this increasing belief and faith on the 
part of the marchers, resulted at last in a firm conclu¬ 
sion or conviction on the part of the OBJECTIVE 
minds of the marchers that at the time appointed, the 
walls would fall down flat. The objective mind hav¬ 
ing at last formed this conclusion, the suggestion or 
the conclusions automatically passed to the SUBJECT¬ 
IVE minds of the marchers, and when at last, 
Joshua, issued his very last and most potent sugges¬ 
tion, "SHOUT; FOR THE LORD HATH GIVEN 
YOU THE CITY.’' It must be noted, and is a very 
material part in psychology, that at the time Joshua 
gave this last suggestion, the walls had not fallen, but 
at the instant that they did begin their shouting, the 
walls begun to fall flat. It is this very important point 
I wish to convey to you, that what you most desire, 
should be held in your mind as already received. 

‘ Shout, for the Lord hath given you the city.” It was 
not a suggestion as: "Shout, for the Lord is going 
to give,” but that He "hath given,” and so, because of 
the concentrated psychic force of the subjective minds 
of that vast army, all directed to the exact same pur¬ 
pose, and to the exact same time for that purpose to 
be accomplished, and Joshua, having properly directed 
this army, the suggestions, the time and place and the 
purpose, and had, by a continued and series of daily 
marching around the city, strengthened their beliefs in 
his object, promise and purpose until they themselves 

14 


believed it, causing each one of their subjective minds 
to accept the suggestions and exert its power for the 
accomplishment of the purpose, this combined power 
was sufficient to wreck the walls and cause them to 
fall flat. 

But, is Not the Above Demonstration the Work of 
God, Rather Than “Pyschology ?” 

In the beginning, God created all things. These he 
made, not only good, but very good. He made ALL 
THINGS that were made, and without Him nothing 
was made that was made. Therefore all the laws of 
nature were made in the beginning. What has hap¬ 
pened since that time, are only the operation and work¬ 
ings of these laws which were made in the beginning. 
Hence I say it matters not to me, what you call the 
power that destroyed the walls of Jericho, it does not 
alter the fact that they were destroyed by the laws 
which were made in the beginning, and from the evi¬ 
dence, Joshua understood those laws and their opera¬ 
tion, and the mental condition that was necessary to 
demonstrate their operation and effect, and he took 
advantage of his knowledge of those conditions and 
laws by which he brought about the destruction of the 
walls of Jerricho. Therefore, a very careful study of 
this demonstration, and the method used so successful¬ 
ly to accomplish the result, make us realize and un¬ 
derstand just what Joshua actually did, and why he 
did it in the exact way that it was done, and why it 
was so necessary to get the mental condition that he 
produced in the army, though this same mental con¬ 
dition might have been had and produced in many 
other ways, but this is the particular method that 
Joshua decided upon, and it necessarily accomplished 
the results because he produced the exact mental con- 

15 


dition in his men that he realized must be produced, in 
order to get the results which were obtained. 

It is not my purpose, in this work, to analyze all the 
different phenomena of the Bible, but if I were to 
undertake to do so, I should account for it all, so con¬ 
vincingly and so truly, that you should have to agree 
with me. All the phenomena of the Bible can be ac¬ 
counted for on the hypothesis of PSYCHOLOGY and 
OCCULTISM, all of which falls into one or the other 
class, or a combination or blending of the two terms. 
I designate PSYCHOLOGY as coming directly from 
the physical brain mentality, and OCCULTISM as 
coming from SPIRITUAL mentality, Soul of man and 
God. It is our preconceived ideas of the Bible that 
makes us sort of ‘'flinch” when we learn the real truth, 
and especially when such real truth convinces us that 
we have always been in error. This real truth re¬ 
vealed however, does not lower our ideas of God, but 
brings us to a perfect idealization of God, gives us a 
greater idea of God, gives us a greater love for God, 
and brings us nearer to God. 

Physical man is, however, related to God in the fol¬ 
lowing manner. Man’s physical body is physical only, 
corruptible, and sinful. As we look from the physical 
body of man toward God, the next thing we encounter, 
and of a nature nearest to physical man’s body, is 
man’s OBJECTIVE mind, (which has already been 
defined). Next, and directly connected to physical 
man and his objective mind, is his SUBJECTIVE 
mind, (which has also been defined). Here then, if 
man has not been “born again,” we find an empty 
space, and just beyond that empty space is man’s 
spirit or Soul. Still onward and upward we find God, 
and we find a blending between man’s spirit or soul, 
with God, and this blending is about on the same ratio 
as that relation which exists in physical man between 

16 


his Objective and Subjective minds. It is through this 
chain of connection between Physical man and Spir¬ 
itual God, that all of the mysteries of the Bible may 
be analyzed and readily understood. God, being ALL 
power, distributed down through man’s spirit or soul, 
to the subjective mind, and on downward to the objec¬ 
tive mind to the physical body, decreasing at every 
step downward and increasing at every step upward. 
The amount of power set into vibration at any given 
instance, depending altogether on the point at which 
physical man meets Spiritual God. The closer there¬ 
fore that man lives in harmony with God’s laws, (and 
which we understand as nature’s laws), the greater 
will be his power to perform miracles, the life of 
Jesus Christ being the highest example of this perfect¬ 
ed life. 

Can You Give An Instance Where This Subjective 
Power Caused Death? 

Read the story of the death of Ananias and his wife 
Sapphira, in the 5th chapter of ACTS, and from the 
first to the 11th verses. You will note that the sug¬ 
gestions used in each case were such as to produce 
the greatest possible fear, and that this fear in the ob¬ 
jective mind prohibited it from using INDUCTIVE 
reasoning, and the SUBJECTIVE mind, according to 
the law of deductive reasoning, accepted the influence 
of the fear and conclusions of the objective mind, that 
the unlimited wrath of God had been kindled against 
them, and their pre-conceived ideas of this unlimited 
wrath of God, turned upon them, meant death, and 
they died as a matter of fact, according to the laws by 
which such subjective control is manifested. The 
climax, in each of these instances, was the force of 
the suggestions given at the time. In the case of 

17 


Ananias, the concluding suggestion by Peter was: 
“Thou has not lied unto men, but unto God.” Then 
in the case of Sapphira, the concluding suggestion by 
Peter was: “Behold the feet of them which have 
buried thy husband are at the door, and shall carry 
thee out.” Through fear, as in the case of Ananias, 
she did not use INDUCTIVE reasoning, but accepted 
the suggestion as a fact, and reasoned DEDUCTIVE¬ 
LY that she was doomed to die immediately, because 
the men who had buried her husband were then at 
the door ready to carry her out, and Peter said, “shall 
carry thee out,” and in each case, the subjective mind 
immediately brought into realization, the suggestions 
of Peter, and accepted as facts, by the victims, and 
death followed quickly as a natural result of the sug¬ 
gestions, the fear and belief of the victims, and all as 
a result of the demonstration of natural psychological 
laws. There is another thing to bear in mind in this 
connection, and one which is very important; and that 
is that at this period of time, there was great excite¬ 
ment among the people because of the wonderful 
works being performed by the disciples, so that sug¬ 
gestions made by them reached receptive minds, and 
because of the fact that both Ananias and Sapphira 
had, in fact, given false answers to the questions pro¬ 
pounded, as in the case of the leprosy of Naaman be¬ 
ing turned upon Gehasi, so also were Ananias and 
Sapphira both self-convicted in their own minds, and 
feared the punishment to be inflicted upon them, 
knowing full well that they were going to suffer what¬ 
ever punished was meted out to them by Peter, 
made them receptive to any suggestion that Peter 
might make, and their Subjective minds accepted the 
suggestions and immediately acted upon them, bring¬ 
ing the. suggestions and deductions into immediate 
realization. 


18 


Have You Ever Known, Personally, of a Similar 
Case? 

Yes. It happened in a little coast town in Texas, 
many years ago. There was a medical doctor there 
who had a gasoline launch, and with whom I had taken 
several pleasant rides upon the bay, or mouth of the 
Trinity River which divided the town. One afternoon 
this physican was on his way to see a very sick pa¬ 
tient when I met him in the street, and he told me 
where he was going, asking me to accompany him, and 
that then we would go for a boat ride. I accompanied 
him. We entered the room in which the patient, a 
blond haired girl of about 12 years of age, lie uncon¬ 
scious upon a bed. Beside the bed sat the father, and 
in his arms he held a little son, probably four years 
of age. The wife was not in the room. The father 
was weeping, or begun weeping when we entered the 
room, and immediately begun talking; and from what 
he said, I was convinced that he had a little boy who 
had died some time before. I shall never forget that 
scene. I had made an extensive study of psychology, 
even at that early date, and was almost paralyzed with 
the awful suggestions which the father was innocently 
and ignorantly making. They were these: “Oh Doc¬ 
tor, I ami sure she is much worse. She is going to die. 
She can’t last but a little while, Oh boo—hoo—hoo. 
Tell little sister good bye for the last time son; she 
is going to leave us; she is going over Jordan where 
little brother is; and she will have to be buried in the 
cold, cold ground where little brother sleeps—Oh—boo 
—hoo—hoo—She is going home to Jesus and little 
brother,” etc. Well, she died, and she died quickly 
and easily. “Oh, well,” you may say, “she would have 
died anyhow,” and I say: She might have done so, 
but,—well, I will just let you form your own con- 

19 


elusions about this case after you have finished this 
book. 

In the Above Case 1 , Was This Child Conscious or 
Unconscious at the Time the Father Was Talking? 

In the ordinary acceptation of the word she was 
unconscious. Her OBJECTIVE mind was entirely 
unconscious, and therefore nothing that was said had 
any influence, either way, upon the OBJECTIVE 
mind, but the SUBJECTIVE mind was active and 
alert, and because of the fact that the subjective mind 
never sleeps or becomes unconscious, it is therefore 
always active and alert, during the life of the body. 

Then How Could Any Influence Reach the Subjec¬ 
tive Mind, Without Passing Through the Objective 
Mind? 

The SUBJECTIVE mind is controlled by mental 
influence, or by suggestion, by either the OBJEC¬ 
TIVE mind of the indiyidual, or by the mental in¬ 
fluence or suggestions of that of another person. The 
OBJECTIVE mind of a person is SUPPOSED to 
stand as a guard for the subjective mind, and by the 
process of inductive reasoning, to admit only such 
suggestions and influence to enter to the subjective 
mind as will benefit the whole individual; but it does 
not always perform this function, because there are so 
many times that inductive reasoning is not applied to 
a condition, influence or suggestion, due to fear or 
emotion, sleep, or unconsciousness of the objective 
mind, that there is no guard on duty to protect the 
subjective mind, and to prevent it from taking sug¬ 
gestions that might cause great harm. Then again, 
and which is probably the most important, is the fact 

20 


that the subjective mind never sleeps, and is always 
ready to act upon any suggestion or influence reach¬ 
ing it from any source, and such influences and sug¬ 
gestions do, in fact, reach the subjective mind, in 
all cases where the WILL is not brought into use to 
prevent it from doing so, and as the WILL is a facul¬ 
ty of the OBJECTIVE mind, the will is also dor¬ 
mant and inactive to the same degree as is the other 
faculties of the objective mind during sleep or uncon¬ 
sciousness from any cause. Under all such circum¬ 
stances and conditions where the will does not inter¬ 
pose to deny a suggestion or influence, whether it be 
true or false, it reaches the subjective mind, where it 
is then acted upon in the same manner, and with the 
same power to bring into realization, the suggestion 
it receives, whether true or false. Even when the ob¬ 
jective mind is awake and fully conscious, the sub¬ 
jective mind will act upon the suggestions and in¬ 
fluences it receives from any other source, so long as 
the objective mind does not take cognizance of such 
suggestions and influences, unless it is denied by the 
will, and if not, it amounts to the same thing as con¬ 
sent of the objective mind, and passiveness of the will, 
which allows the suggestions or influences to pass to 
the subjective mind, which is its signal to get busy and 
bring into realization whatever suggestion or influ¬ 
ence reaches it. 

Then is a Person Liable to Injure Themselves or 
Others by the Improper Use of Thought Alone? 

They are not only “liable” to, but they do so. This 
improper use of thought is responsible for the fact 
that the human family is not absolutely perfect to¬ 
day. Man was, originally, perfect; made perfect in 
the beginning. The only reason that he is not perfect 

21 


today is because of the use of improper thinking. 
Volumes could be written on this one particular sub¬ 
ject, but as the object of this work is to point out the 
proper methods of the use of right thinking covering 
a great number of classes and phases of psychology, 
the idea and understanding of the proper use of 
thought will come as an unfoldment of truth from 
time to time and in subject after subject. 

How May Proper Thinking Be Best Applied in the 
Every Day Life of a Person, to Get the Best Results? 

First, by understanding thoroughly, (as already ex¬ 
plained), the difference in the reasoning abilities of the 
two minds of man, and second, by applying the prop¬ 
er thoughts, and introducing them to the subjective 
mind, as will bring the results you desire. This is 
very simply done, by reasoning that the things you 
most desire, do actually exist, and that they exist for 
you, and that you are going to realize them, and that 
you are, in fact, NOW realizing them. Many, in 
fact I might say practically all New Thought writers 
tell you that you must BELIEVE and have FAITH in 
your own suggestions, and this is, to a limited extent 
_ true, but the trouble is with the average student of 
new thought they at once make up their minds that 
they can not believe a thing that they know is not true, 
and so they are usually left in the dark as to how to 
overcome this doubt and yet produce the results, and 
I am going to explain this to you now, and assure you 
that I know from actual experience that you can reap 
success whether you believe, or have faith or not. The 
secret is just this: The subjective mind, being the 
mind that has the power to do things, does not, and 
can not, reason inductively. This inability to reason 
inductively makes it impossible for the subjective 

22 


mind to know, or to be able to determine truth from 
falsehood, right from wrong, or good from bad. It 
reasons only deductively from any suggestion or in¬ 
fluence that it receives, and it does this regardless as 
to the truth or falsity of the suggestion or influence, 
and if the suggestion or influence is false and not in 
existence at all, the subjective mind works just as 
hard to bring it into realization, and operates exactly 
the same as it would if it were true and already into 
realization and possession. Now having this under¬ 
standing of its power and limitations as to reasoning, 
the next question is how to get the suggestion from the 
objective mind to the subjective mind, past the will, 
which is so likely to say “no” to the suggestion, espec¬ 
ially when we know that it is a false suggestion. The 
only way that I know of for this feat, is to form your 
suggestion exactly as you want it to reach the subject¬ 
ive mind, and then begin repeating the suggestion 
over and over, time after time, and continuously from 
15 to 30 times morning, noon and night, and if you do 
this day after day, the results will astonish you. The 
scientific reason for this is that because of the fact that 
you must think the words before you speak them, con¬ 
centrates the objective mind, and the continued re¬ 
peating them, tends to lull the will into a passive state 
where it does not interfere or deny the suggestions. 
But let me say here, and do not misinterpret my 
meaning, when I say that while I have given you a 
method of producing success even when one does not 
believe the suggestions oneself, yet BELIEF in a 
thing whether it is desired or spurned, will cause the 
subjective mind to get to work on that thing to bring 
it into realization. The very fact that you believe a 
thing insures no opposition on the part of the will, and 
the lack of such opposition is a guarantee that the sug¬ 
gestion believed in will be automatically passed to the 

23 


subjective mind, and that it will begin at once to 
bring into realization, the object of that belief, and it 
would make no difference whether this was a belief 
based upon fact or falsehood. 

In practicing the taking of suggestions against 
one’s own belief in the suggestion, it is absolutely 
necessary, after giving yourself the suggestions, to 
get your mind entirely off of the suggestions, and not 
to wonder whether it is going to be a success or fail¬ 
ure, as you are liable to stir up another suggestion 
which will be accepted as a “last suggestion” to the 
subjective mind, which would defeat all your other 
suggestions. In this regard, and to make my caution 
more easily understood, I shall relate a little story 
I once heard which fits in right here. A lady was 
telling a friend of her’s that she was taking “science 
treatment” for hay fever. She says: “I do just what 
the practitioner suggests. I say: I am not going to 
have hay fever this year; I am NOT going to have 
hay fever this year; I am not going to have hay fever 
this year; but—you know, I am just sure I will, be¬ 
cause I always do have it when the Golden Rods be¬ 
gin to shed their polen.” Now the very last statement 
she made to her friend was a sure killer for the bene¬ 
fit that she might have received from her suggest¬ 
ions, “I am not going to have hay fever this year.” 
Do not let your objective conclusions pass a sugges¬ 
tion to the subjective mind at the last second, that 
will undo all you have done in planting the proper 
suggestions. Here is a bracer for you in this regard, 
and that is that I have done this feat many times and 
made a success, and I am telling the truth when I say 
that I have tried suggestions which I knew were 
false, and yet I produced the same good effect that 

24 


I would have produced had the original suggestion 
been true. Take for example, a case where you are 
suffering with the headache. Now you KNOW you 
have a headache, but suppose you suggest: “my head 
does not ache, but feels exceptionally well, ,, repeat 
this suggestion over and over and over again for 30 
times, and if it is not gone, begin again, and I tell you 
that it will disappear. You will produce the result 
you suggested, even though it was a false suggestion 
in the beginning. We finally realize what we con¬ 
tinually affirm. 

GOLDEN RULE in New Thought is: Any con¬ 
dition, circumstance or surrounding that confronts 
you, and that you do not like ; think, act, believe, and 
declare that it does not exist, but that the very oppo¬ 
site DOES exist, and by this method you will grad¬ 
ually and surely change the conditions from what ex¬ 
ist to the ones you desire, by declaring that the condi¬ 
tions exist already that you do desire. 

What is the Scientific Reason for so Often Repeat¬ 
ing Suggestions? 

This is necessary in order to get them past the will 
of the objective mind, and it is important to know and 
to thoroughly understand that unless the suggestion 
gets past the will, it can not enter the subjective 
mind, and if it does not, there can be absolutely no 
result from the suggestion, regardless of what some 
writers claim. 

In What Particular Way, or Ways, can Sugges¬ 
tions be Made to Reach the Subjective Mind? 

There are four separate and distinct methods of 

25 


reaching the subjective mind with a suggestion or 
influence. First, by repeating the suggestions over 
and over again. This method concentrates the objec¬ 
tive mind, lulls the will into passiveness, thereby al¬ 
lowing the suggestion to pass without opposition by 
the will. Second, by diplomatically reasoning over 
the facts contained in the suggestion in such a man¬ 
ner as to cause the objective mind to form the neces¬ 
sary conclusion desired to be reached by it; because 
conclusions and convictions of the objective mind 
automatically pass to the subjective mind. Third, by 
taking what I might call ‘‘snap judgment”, causing 
great fear or great emotions to enter the objective 
mind for the moment, either of which weakens, for 
the time, the ability of the objective mind to reason 
inductively, and embodying in the same suggestion 
which created the fear or emotion, the suggestion de¬ 
sired to be acted upon by that person’s subjective 
mind. And Fourth, by talking, thinking and acting, 
or by any or all of these together, when the objective 
mind is ASLEEP, or UNCONSCIOUS for any reas¬ 
on, as it is certain that neither inductive reasoning of 
the objective mind, nor the will, will be brought into 
action to contradict or to interfere with the sugges¬ 
tion reaching the subjective mind of that person. I 
am convinced, through my own experiments, that it 
is probably the most opportune time one could se¬ 
lect for the treatment of a patient l)y suggestion, is 
when the patient is in a sound and restful sleep. I 
have had some wonderful and most remarkable re¬ 
sults from treatment by suggestions given the patient 
under such conditions. In such treatment, under such 
circumstances, the practitioner should enter the 
sleeping room of the patient, cpiietly and cautiously 

26 


and after satisfying one’s self that the patient is sleep¬ 
ing soundly, begin by speaking softly and in a marked 
undertone, suggesting to the patient first, that they 
will continue to sleep soundly and restfully, and that 
your talking will not disturb their rest, but that they 
will hear you and not awaken until they have slept 
out their natural and restful slumber and that then 
they will awaken naturally and feel refreshed and 
rested, and will be greatly improved. Then take up 
the necessary suggestions covering their particular 
case, and suggest how the condition is rapidly im¬ 
proving and that they are fast regaining their normal 
health and strength, and that when they awaken all 
disease and pain will be gone forever, and any other 
suggestions suitable for the particular case in hand. 
The treatment for one’s own self will be given later 
on in this book. 

What is the Will? 

There is quite a bit of confusion right at this time 
with reference to the “will” in psychology, and with 
reference to its position, power and limitation. The 
answer to this question will set you right however, 
regardless of errors recently proclaimed from another 
part of the world. THE WILL IS THE SOM' TO¬ 
TAL OF INDUCTIVE REASONING, WHICH 
DETERMINES THE ACT OF THE INDIVIDUAL 
WITH REFERENCE TO THE THING REASON¬ 
ED UPON. The will has its seat in the OBJECTIVE 
mind, as is proven by its entire absence when the 
objective mind is asleep or unconscious. The will is 
a gateway between the objective and subjective 
minds, through which suggestions pass from the ob- 

27 


jective to the subjective mind. If a suggestion starts 
in the objective mind, and is opposed by the will, this 
gateway does not open to the suggestion, and it dies 
a natural death, so far as that particular suggestion is 
concerned, and never reaches the subjective mind. The 
will is that part of the objective mind which allows, 
or refuses to allow, a suggestion to enter the subject¬ 
ive mind. The will is not brought into action until 
after the inductive and deductive reasonings of the 
objective mind has formed its conclusions or con¬ 
victions, and then if such conclusions or convictions 
are agreeable to the will, they are automatically pass¬ 
ed to the subjective mind, but if such conclusions and 
convictions are not agreeable to the will, then, in ef¬ 
fect, the will says ‘'no”, and that is the end of that 
particular suggestion, because when the will says no, 
there is no suggestion that can be made by any sug- 
gester that can run the gauntlet of the will, so long 
as the will stands firmly “no”. 

It has recently been said by a writer, (who has not 
gone to the depth of this subject), that “the imagina¬ 
tion is stronger than the will”. This is an erroneous 
conclusion for the reason that imagination is one 
thing while the “will” is entirely another thing, and 
their operation are not in such fields as would test 
the strength of either as against the other, because 
they do not come in conflict one with the other. The 
statement is made just as though they were working 
side by side, or in opposite directions, and in either 
case this is not the facts. The imagination is deduct¬ 
ive reasoning of the Objective mind, in the waking 
state of the individual, and also deductive reasoning 
of the subjective mind, when the objective mind is 
asTep or unconscious. In either case, and in all 


28 


cases, imagination is deductive reasoning, and deduct¬ 
ive reasoning takes up any subject, any suggestion, 
any thing or any condition, accepting it as a fact, and 
reasons what would necessarily follow as a matter of 
fact, from the suggestion or thing reasoned upon. 

The “will” as applied in the study and demonstra¬ 
tion of psychology, is like the steam valve in a loco¬ 
motive, which admits steam from the boiler to the 
cylinders of the engine. The steam cylinders will 
have no power to move the engine until the steam 
valve opens to let the steam pass into the cylinders, 
and then, and not until then is there any demonstra¬ 
tion of power in the cylinders to move the engine. It 
would be the same kind of a comparison, to say that 
the steam which enters the cylinders of the locomo¬ 
tive is stronger and more powerful than the valve that 
admitted the steam, as to say that the imaginaton is 
stronger than the will, and we all know, if we know 
anything about an engine, that there can be no power 
to move the engine until the valve which blocks the 
steam’s way to the cylinders be opened; and we all 
know, (those of us who have actually gone to the 
depth of psychology), that there can be no demonstra¬ 
tion of power in the subjective mind from a suggest¬ 
ion, until the will admits that suggestion to pass it, 
and it is absolutely necessary for a suggestion to pass 
the will on its way from the objective to the subject¬ 
ive mind, before, there can be any effect whatever 
in the subjective mind from that suggestion. It is, 
of course, not always necessary to have the consent 
of the will, as for instance when the will is asleep, or 
unconscious, or when transfering purely mental in¬ 
fluences to that of another person, without the knowl¬ 
edge or consent of the person operated upon. 

29 


The will may also be properly compared to the 
hammer of a gun. The power of the charge stored 
up in the loaded gun can make no demonstration of 
its power until the hammer is snapped upon the cap 
which causes the explosion of the charge, but you 
must admit that the gun will not be discharged un¬ 
less the hammer is snapped. Then would you say 
that the power of the charge of the gun is stronger 
than the hammer that caused the load to discharge? 
It would be just the same sort of an erroneous con¬ 
clusion as to say that the will was not as powerful 
as the imagination, for they occupy entirely different 
functions, and are not questions of which is the most 
powerful, for it makes absolutely no difference, so 
long as we know that there can be no power of the 
imagination, no power of suggestion, no power of 
demonstration in the subjective mind until the will 
allows the suggestion to pass to the subjective mind, 
and it takes only the very least resistance on the part 
of the will to block and stop a suggestion from pass¬ 
ing the will, and anyone who has experimented with 
suggestion, knows that when the suggestion was not 
“taken” by the subject, that the subject “resisted” 
and the very person who said the imagination was 
stronger than the will, admits that if the subject 
does not act upon the suggestion he is “resisting”, 
and I say that the “resisting” is done with the will, 
and with the will only, and demonstrates clearly that 
it is just as easy for the will to perform its function 
as it is for any other mental faculty to perform its 
function. 


30 


When Does the Will not Oppose a Suggestion 
Passing to the Subjective Mind? 

The will, being purely a product of the objective 
mind, cannot oppose a suggestion when and where 
the objective mind uses only deductive reasoning, for, 
by deductive reasoning, the objective mind accepts 
the suggestion as a fact, (and this is done in deduc¬ 
tive reasoning whether the suggestion be a fact or 
not), and therefore the will is not called into action 
at all, and so the subjective mind receives the sug¬ 
gestion unopposed by the will and begins at once to 
act upon such suggestion. Neither can the will op¬ 
pose a suggestion when the objective mind is asleep 
or unconscious for any other reason, because the will 
is a part of the objective mind and must of necessity 
also be asleep or unconscious at the same time. If a 
suggestion is given that excites great fear, or sudden 
emotion in the objective mind, the will does not oppose 
the suggestion, for the very simple reason that either 
of these suggestions produce a condition in the object¬ 
ive mind that practically prohibits it from using in¬ 
ductive reasoning for the time, and in the absence of 
inductive reasoning, the suggestion is accepted as a 
fact, and such an acceptance means that a conclusion 
is at once reached by the objective mind, and it is 
conclusions and convictions of the objective mind that 
automatically pass to the subjective mind and are al¬ 
ways acted upon by the full power of the subjective- 
forces. 

Give an Example of a Suggestion Causing Sudden 
Emotions? 

Suppose you were in town, and in some store shop- 

31 


ping - , and while probably laughing and talking with 
some friends and having a jolly time, some one of 
your neighbors should rush into the store and hurry 
up to where you were standing and should say some¬ 
thing like the following: “I have been hunting for 
you for the last half hour. It is a very painful duty 
I have to perform, but only a few minutes after you 
left home, your mother started to come down stairs 
and lost her footing at the head of the stairs and fell 
to the floor below, striking on her head. She called 
your name twice, and died almost immediately after¬ 
ward. They have sent for the Coroner, and you will 
find her lying just as she fell, dead.” Such a sugges¬ 
tion would practically prohibit you from applying IN¬ 
DUCTIVE reasoning, which would mean that you 
took the statement as a fact, and this conclusion of the 
objective mind automatically and instantly passes to 
the subjective mind, which at once acts upon the sug¬ 
gestion in exactly the same way, causing you to suffer 
the exact same mental anguish that you would suffer 
if the suggestion were true, even though it may have 
been a trumped up falsehood. The scientific truth that 
I want you to get from this is: That when the sub¬ 
jective mind acts upon a suggestion, (and which it 
will always do, unless opposed by the will), it produ¬ 
ces an exact and certain effect upon the body, (nerves, 
tissues and functions of the body), and this effect is 
exactly the same, regardless of whether the suggest¬ 
ion was true or false. 

Does a Suggestion Producing Great Fear Work in 
the Same Way as One Producing Sudden Emotions? 

Not exactly, and yet, very nearly the same. A sug- 

32 


gestion producing great fear in the objective mind 
has the same tendency to prohibit the use of inductive 
reasoning, and the absence of inductive reasoning 
puts into effect deductive reasoning, and the act of 
deductive reasoning pre-supposes a fact, or the sug¬ 
gestion to be a fact, and this forms a conclusion and 
conviction in the objective mind which automatically 
passes to the subjective mind, and the subjective 
mind acts upon this to bring into realization the de¬ 
duction from the suggestion it receives and whether 
the suggestion were true or false. The effect of the 
suggestion will continue to be realized and acted up¬ 
on by the subjective mind, just as long as 
the suggestion is not changed by the objective mind, 
forming a new conclusion which may offset the form¬ 
er one in the subjective mind. Even then, it may take» 
quite a little time to rebuild the nerves and tissues 
torn down by the previous suggestion. Bear in mind 
always, that the very fear of a thing is an invitation 
to the very thing itself. When you are walking down 
the street and happen to meet a very savage looking' 
dog; Why do you sort of “shy around” that dog? It 
is because you fear him. But do you know what sort 
of a mental message you send to that dog? It is 
about this mental suggestion: “You are going to bite 
me”, and if the dog is as savage as you believe him 
to be, he is mighty likely to take your suggestion and 
undertake to carry it out. He will probably make 
a jump at you, but you let out such a scream that 
you probably frighten him away. If animal trainers 
were afraid of the animals they undertake to train 
they would have very little success, for it is a 
scientific fact that animals are more sensitive to men¬ 
tal impressions than are human beings. 

33 


Then is it Possible That One Might Bring Upon 
One’seif, Sickness and Disease by Suggestion Alone? 

Yes, this is a scientific truth, and that we do so 
in nearly all instances is another fact that will es¬ 
tablish itself in your own consciousness as we pro¬ 
ceed. There is a case on record where four medical 
students framed up a plan to test the power of sug¬ 
gestion in producing sickness, for their personal in¬ 
formation. They agreed between themselves just 
what each one was to say, and then stationed them¬ 
selves along a road, some quarter of a mile apart, to 
try out their suggestions on the very first person who 
passed that way. The first person was a man driv¬ 
ing a team to a wagon load of wood, and upon which 
•he was riding. The first student stepped out into the 
road and started to make some inquiry about a road 
leading to another town, but stopped short, looked 
at the man and remarked: “Why man, are you sick? 
You look very pale, and I should advise you to take 
a course of medicine, or you are going to have a spell 
of fever.” The man assured him that he felt alright 
and was not sick. The second student was sitting on 
a stump by the roadside as the man drove up, and this 
student spoke pleasantly and remarked something 
about a fine team of horses, but stopped suddenly 
looking at the man, he suddenly changed the tone of 
his voice and asked the man what was the matter with 
him; that he looked so pale he looked as if he should 
be in the hospital instead of hauling wood. The driv¬ 
er admitted that he did not feel very well, but did not 
think he was really sick. He drove on. In due time 
he met the third student, who glanced up at him and 
wanted to know if there was something he could do 

34 


for him, as he was as pale as a ghost, and must be a 
very sick man. The driver admitted that he was feel¬ 
ing very badly, but thought he could make it home al¬ 
right, and again drove on. In a short time he met the 
fourth student, who threw up his hands with an ex¬ 
pression of horror, asking the man if he had fainted 
or was about to faint, as he was so pale he looked as 
if he were going to fall. The man admitted that he 
was very ill and weak, and that he felt tired and ex¬ 
hausted, and that it was yet two miles to his home, 
and asked the student to accompany him home as 
he was afraid he would faint and fall off of the wagon 
and get run over by its wheels. The student did so, 
helping the effect of the suggestions to do their work 
at every opportunity. By the time that they had 
reached the man’s home he was a very sick man, and 
was assisted into the house and to bed. His tempera¬ 
ture came up and he developed a high fever from which 
he came nearly dying in spite of medical attention 
and counter suggestions. This is only one of hun¬ 
dreds and thousands of cases that might be cited to 
show the terrible results that are daily produced by 
suggestions, either consciously or unconsciously used 
by us and others without any knowledge or thought 
of the results they are likely to have upon us. Your 
especial attention is called to the very scientific point 
in the foregoing experiment, and that is that it was 
the repeating of the suggestion, which at first was not 
believed, but which was so diplomatically handled by 
the students as to form a conclusion in the objective 
mind of the man that he must certainly look pale, and 
was pale, and this conclusion passed to the subjective 
mind automatically, and produced the results suggest¬ 
ed. 


Why Could They Not Cure This Fever As Quickly, 
and by the Same Method as it was Produced. 

They could have done so if they had figured and 
planned as carefully, the proper suggestions for the 
cure as they had to produce the bad effect. They 
produced the bad effects of their suggestions by 
scientific methods, step by step, each step made 
stronger and more certain than the one which pre¬ 
ceded it, and interwoven and intermingled with these 
suggestions was also the production of fear in the 
mind of the subject. If the other three students had 
followed the victim and the fourth student to the 
home of the victim, and seeing they had produced 
the condition they had started out to produce, and 
had then explained to the victim the truth, and why 
they had tried the experiment, and had stayed with him 
until he was thoroughly convinced that it was all 
just a “frame up’’ or a joke, or a scientific experiment 
they were testing, and assured him that he did not 
look pale, had not, and was not now pale, and that he 
looked as healthy and rosy as a boy of 14 etc., he 
would have recovered from the effects in just about 
the same time that it took to produce the results that 
were produced. There is another thing to consider in 
this experiment, and that is that at first, his will was 
inclined to say “no”, but the evidence furnished by 
one student after the other, finally convinced the man, 
bringing him to the necessary conclusion, or call it 
“belief” if you prefer, and the suggestions then passed 
by the will unopposed by it. 

36 


Are “Spoken Words” the Only Sort of Suggestions 
That Enter the Subjective Mind? 

Not by any means. Suggestions are, as a scientific 
fact, only CONCLUSIONS of the objective mind, 
when the objective mind is awake, and are only pure¬ 
ly “mental influences”, that reach the subjective mind 
when the objective mind is asleep, or unconscious 
from any other cause. Suggestions arise in the OB¬ 
JECTIVE mind only through the five senses, sight, 
hearing, touch, taste and smell; and either of these 
senses, or a combination of them are liable to origi¬ 
nate a suggestion, that, by the non exercise of, or by 
the consent of, the will, automatically passes to the 
subjective mind, producing great harm, sickness and 
disease, or great benefit, health and happiness, accord¬ 
ing to the conclusions reached by the objective mind. 

Give an Example of Suggestions Entering the Sub¬ 
jective Mind by Way of the Five Senses, Unopposed 
by the Will? 

SIGHT —Some people may look upon a very sick¬ 
ening sight, such as, for instance, a great number of 
vermin, (maggots) working in the badly decayed car¬ 
cass of some animal, and will become sick and vomit 
from the effect of the scene, which, of course, produ¬ 
ces a very bad effect upon the body. While on the 
other hand, one may look at the beautiful garden of 
flowers, or the perfect form of some fine blooded an¬ 
imal, beautiful rainbow, beautiful snowflakes, or other 
beauties of nature, and take suggestions which are 
strengthening and upbuilding. 

HEARING—Some people will become sick and 

37 


vomit upon hearing some one else vomiting; while on 
the other hand very beneficial results will be had by 
listening to beautiful strains of music from some fine 
Orchestra, or the ripple of water passing over the 
pebbles in a little brook, the song of the bird, hum¬ 
ming of bees, etc. 

TOUCH—For a bad effect, try scratching with 
your finger-nail, the stove cap or ash box of your 
stove, or for a good effect, stroke the silken fur of the 
seal, or the soft fluffy surface of silk plush, or lie down 
to rest upon a big downy bed. 

TASTE—For a bad suggestion producing ill effect, 
taste, by touching the tongue to the center of a 
“pill,” or for a good suggestion producing good re¬ 
sults, try those cholocates that “melt in your mouth,” 
or the juice of the Satsuma orange, etc. 

SMELL—The smell of a decaying animal will 
make many people sick, on the other hand, the odor 
of any of the fine perfumes, flow r ers and fruits, pro¬ 
duce a very pleasing effect upon the body. All this is 
given to show that the conclusion reached by the ob¬ 
jective mind, and not opposed by the will, are at once 
transmitted to the subjective mind, and have their 
effect upon the functions and organs of the body, due 
to the fact that the subjective mind has the power, and 
exercises it, to bring into realization, the things de¬ 
duced from any and all suggestions reaching it from 
the objective mind of the individual, or from any 
source whatever. 

What Kind of Suggestions Are More Likely To Be 
Taken and Acted Upon by the Subjective Mind, 
Those That Benefit, or Those That Harm Us? 

It is now a proven scientific fact that the subjective 

38 


mind, in the ordinary course of life, is much more 
liable to act upon a suggestion that will harm the body 
than to act upon one which will benefit the body. 
There is a very important reason for this, however, 
and one that it is very important that we understand 
and remember. I have already shown that suggestions 
of fear or sudden emotions will cause the objective 
mind to sort of “jump” at a conclusion, rather than 
to reach it by inductive reasoning. Then, again, physi¬ 
cal man has an inherent fear, that dates back further 
than history. This fear originally came from the idea 
of self defense against other wild animals,-which were 
liable to, and did, attack man in the night, as well as 
in the day time, but more frequently at night. This 
inherent fear of the night is so marked in many people 
whom I have met, that at night, their lives were more 
of a terror to them than an enjoyment. Then, again, 
the human family, as a whole, have a horrible fear of 
death, and for this inherent reason, any suggestion 
which tends to show man’s near approach to death, 
puts a great fear into the objective mind, causing this 
mind to “jump” at the conclusion without using any 
inductive reasoning upon the suggestion, and this 
suggestion is passively passed to the subjective mind 
which acts upon what is feared, it being unable to 
reason inductively, and so serious results necessarily 
follow from such suggestions. Suggestions of fear 
and sudden emotions in the objective mind seems to 
sort of paralyze the will for the time, and so it does 
not oppose such suggestions, ordinarily, but now that 
we understand this, we will, in the future, see to it 
that we do not get so filled with fear that we will 
not exert our will against it, thereby preventing the 
suggestion reaching our subjective mind. 

39 


Why Does the Subjective Mind Put Into Effect the 
Thing Feared by the Objective Mind, Rather Than 
That Which Would Offset the Fear? 

This is probably one of the most important questions 
in the study of psychology, and the least understood 
by the uneducated in the power of suggestions. The 
explanation for this, however, is simple, and the 
remedy pointed out is certain in its effect. 

Suppose there was an epidemic of influenza in the 
neighborhood. Supose that you have a mortal fear of 
it. What would naturally be the conclusions you 
would form-in your objective mind? Would they not 
be this: “I am very much afraid that I am going to 
have influenza.” That would be the natural sugges¬ 
tion you would give yourself, and you would not ap¬ 
ply inductive reason to it either, unless it would be for 
the purpose of making your convictions and conclus¬ 
ions the more positive that you would, in fact, have 
influenza. Now the very fact that you are afraid that 
you are going to have influenza, causes the subjective 
mind to take the suggestion from the conclusions 
formed in your objective mind, and it deduces this 
suggestion from such conclusions, which, in fact, are 
two separate and distinct suggestions when they reach 
and are acted upon by the subjective mind, and are as 
follows: “I am much afraid.” “I am going to have 
influenza.” The subjective mind, being in control of 
the organs and functions of the body, and acting upon 
this suggestion, takes advantage of every possible op¬ 
portunity to take into the system, through the pores of 
the skin, through sudden changes of temperatures and 
in every other possible manner to bring about a con¬ 
dition that is, in fact, influenza, or it is so much like 
influenza that your physician naturally calls it influ¬ 
enza. The real scientific fact is that you have uncon- 

40 


sciously formed a conclusion in your objective mind, 
that you are going to have influenza, and your sub¬ 
jective mind, according to its purpose in your body, 
carries out the suggestion. Your objective mind has, 
in the true sense of the word, given an order to your 
subjective mind that you are to have influenza, and 
the subjective mind is there for the purpose of carrying 
out the orders of the objective mind, so far as it is 
possible, and the limit of its possibility to carry out 
such suggestions are known to be so very far reaching, 
that it appears almost as if it has no limit of power in 
this direction. 

What Is Imagination? 

Briefly and scientifically, imagination is the act of 
DEDUCTIVE REASONING. The faculty of deduct¬ 
ive reasoning is inherent in both the objective and 
subjective minds. Imagination, or deductive reason¬ 
ing, is brought into action as a result of a suggestion. 
There must be some sort of a suggestion from which 
to deduce or imagine, before deduction or imagination 
can take place, and it does not make a particle of dif¬ 
ference whether this suggestion, to start with, be true 
or false, one can go on with the imagination, (deduct¬ 
ive reasoning), to their hearts content; but right here * 
I wish to warn you that it is important to choose a 
suggestion to reason from, (imagine from), that will 
be constructive rather than destructive. Suppose, for 
example, that you should start out with a suggestion, 
(a conclusion of the objective mind), that you are sick. 
Do not let your imagination or deductive reasoning, 
(which are one and the same), to deduce that you are 
going to be sicker; and that you can see yourself pass¬ 
ing through a long period of illness; that you can see 
in the end, the shadow of death hovering over you, 

41 


that you can see yourself at last loaded into a hearse 
and a long line of carriages or automobiles following 
you to the cemetery, and that you see yourself lowered 
into the grave, and hear the clods of dirt as they 
shower down on your box lid as they fill the grave, 
your last resting place. Such deductive reasoning, 
(imagination) is wrecking and destructive. Do not al¬ 
low such deductions to enter or pass through the 
mind. Change you deductions by an effort of the will, 
and let your deductive imagination work along a line 
that will upbuild your body, and this is just as easy as 
it is to reason from the dark side of the picture. Look 
on the bright side always, and if you want to ‘‘build 
air castles” there is no objections, but I should rather 
encourage the practice, for you must be convinced by 
this time, that the almost unlimited power of the sub¬ 
jective mind follows along with your thoughts, to 
bring into realization the conclusions of the object¬ 
ive mind, and whether these conclusions be true or 
not. 

How May the Imagination Be Controlled? 

Simply by originating, in the objective mind, a sug¬ 
gestion upon which to imagine. If one thinks they can 
not control the imagination, they simply admit a weak¬ 
ness in their objective mind. Suppose you wish to 
imagine that you are going to travel. Your original 
suggestion then is: “travel,” and you can imagine that 
yon are doing this traveling in a palace car just as 
easily as you can imagine that you are tramping along 
the railroad track. That the imagination can be con¬ 
trolled at will, is too apparent, and too easily done to 
require any appreciable amount of evidence. But, let 
me impress upon your mind here and now, that de- 

42 


ductive reasoning in the OBJECTIVE mind, and de¬ 
ductive reasoning in the SUBJECTIVE mind are two 
separate and distinct things. Deductive reasoning in 
the objective mind, for the most part, is used for the 
purpose of analyzation of a suggestion or thing, in 
connection with inductive reasoning, in order to get at 
the facts and truths of a suggestion or condition, but 
when the suggestion has been thus analyzed in the 
objective mind, and a conclusion is reached by the ob¬ 
jective mind, that conclusion, whether it be a fact or a 
falsehood, upon reaching the subjective mind becomes 
a fact, so far as the subjective mind is concerned, and it 
begins at once to bring into realization the thing sug¬ 
gested. If your imagination in the objective mind, 
sometimes referred to as “day dreaming,” are not sat¬ 
isfactory, they should not pass to the subjective mind, 
and this can be prevented in only one way, and that is 
by the opposition of the will. Just simply say “No, 
there is nothing to that, and it shall not pass.” In this 
case the suggestion is absolutely barred from reaching 
the subjective mind, and from having any influence 
upon it. 

Does a Suggestion Reaching the Subjective Mind 
Always Produce the Thing Suggested? 

Sometimes it does and sometimes it does not. Take 
the example of the mother falling down stairs and 
dying immediately, as set out in a previous answer. 
The suggestion did not produce the death of the 
mother, but had the same effect exactly upon the son 
or daughter that it would have had if the mother had 
died as was suggested. In this regard, you may al¬ 
ways be sure of the one scientific fact and result, 
that if a suggestion reaching the subjective mind does 
not produce the exact thing suggested, it will produce 

43 


in that particular person the exact same physical and 
mental effect that it would produce if the suggestion 
were a fact, and this is the case whether the sugges¬ 
tion be a fact or falsehood. 

What Are Auto-Suggestions? 

An Auto-suggestion is a suggestion given to one’self, 
by one’self, as is commonly accepted by New Thought 
writers, but this is not exactly the real meaning of 
Auto-suggestion. An Auto-suggestion is one which 
may be given by any one, to any one else, and becomes 
Automatic only when the suggestion is taken and acted 
upon by the person to whom it is given, whether it be 
the person himself, suggesting to himself, or whether 
the suggestion is given to him by another person. The 
suggestion does not constitute an Auto-suggestion 
until it is acted upon by the subjective mind of the 
person to whom such suggestion is given. An Auto¬ 
suggestion is the only kind of a suggestion that 
reaches the subjective mind of a person in the waking 
state. It is just a plain common suggestion so long as 
it remains in the objective mind which reasons upon 
the suggestion by both inductive and deductive reason¬ 
ing, finally coming to a conclusion or conviction in the 
objective mind. After such conclusion in the objective 
mind has been reached, it then automatically passes 
to the subjective mind of the person, unless the will is 
brought into action to deny such suggestion. If the 
will opposes the suggestion, it says, in a manner, 
“NO,” and that is the end of that particular suggestion, 
and it has no effect whatever on the person to whom 
the suggestion was given. On the other hand, if the 
will does not oppose the suggestion, it automatically 
passes the will to the subjective mind immediately, 
and when this happens, it is then, in the true sense, 

44 


Auto-suggestion. When a suggestion, from any source 
whatever, does not reach the subjective mind, it is be¬ 
cause the will of that person was exerted against the 
suggestion with the influence of the big “NO” to such 
an extent that it was impossible for the suggestion to 
pass the will, and so a suggestion thus blocked by the 
will, is at an end forever, so far as that particular sug¬ 
gestion is concerned. 

Can One Person, Without Any Spoken Words 
Whatever, Cause Other Persons to Take and Act 
Upon a Suggestion? 

Yes; and this may be done in a great many different 
ways, but I shall give you one of the easiest tests I 
have ever found for proving this to your entire satis¬ 
faction, and also to prove to you the simplicity of the 
method, and the power of such suggestions. 

Sit down facing your audience, or stand as to that 
matter, and your audience may be your own family 
circle, or a vast congregation of people. Now tell 
them, that for the purpose of testing a psychological 
manifestation, that you want each one to try to be 
perfectly still for just one minute by your- watch. Tak¬ 
ing out your watch, you tell them that you will lower 
your hand at the exact time when you want them to 
be perfectly still, and that when the minute is up, you 
will raise your hand again. Now lower your hand as 
the signal for them to be still, and watch the second 
hand of your watch as the seconds pass until about 40 
seconds have passed, and then slowly open your mouth 
wider and wider, so that you perfectly represent or 
imitate a regular old fireside yawning sleepy gape. 
Glance over your audience and you will see that at 
least some of them have taken the suggestion and are 

45 


gaping, and that others are patting their lips and us¬ 
ing other means to avoid gaping also. There are others 
that are sitting apparently unaffected, but you may be 
sure they are exerting their will against the sugges¬ 
tion. Those who did actually gape, took the sugges¬ 
tion that was in your mind for them to take, accom¬ 
panied by your own demonstration which helped the 
mental suggestion, and these two influences, without 
any spoken word, caused them to either take the sug¬ 
gestion, or fight it by opposing it with the will. You 
will take note that in this, as in all other suggestions, 
and regardless of which particular one of the five 
senses, or what combination of the five senses the sug¬ 
gestion reaches the objective mind, that if it is opposed 
by the will, then the suggestion does not reach the 
subjective mind, and therefore no effect can be pro¬ 
duced, because the will prevents the suggestion from 
becoming auto-suggestion, unless the suggestions are 
given at a time when the will is passive or asleep or 
unconscious. 

Why Are Some People Harder to Influence by Sug¬ 
gestion Than Some Others? 

There are two reasons for this. One is that the per¬ 
son knowingly and wilfully resists with the will. The 
other is that some people are simply not capable of 
concentrating their mind on anything long enough for 
a suggestion to affect them. There are many very 
much mistakened ideas about this reason. The person 
who comes under the first reason, often takes a great 
deal of pride in boasting that they could not be in¬ 
fluenced by the “professor/’ and seem to think that 
they have scored a great mental victory over the “pro¬ 
fessor,” when as a matter of fact they have done no 
more than any patient in an insane asylum could do, 

46 


and does do. Therefore, I pity those who boast of 
their “power to resist” because of their ignorance of 
the subject, and their misconception of the real truth 
of the science. 

Those coming under the second classification are to 
be pited because of their lack of control of their 
own mind, and because there are many grand benefits 
to be had from the proper use of suggestion, which 
they have not enjoyed, and can never enjoy until they 
have learned how to concentrate their mind upon a 
given suggestion until it reaches the subjective mind. 
Such a person should get hold of some book like this, 
for instance, that will educate him in the science of 
psychology, that he may easily bring his mind to a 
state where he understands what is necessary on his 
part to do to get the benefits to be derived from sug¬ 
gestion properly applied. He can do it. There is no 
one who is hopeless as a patient, not even the insane, 
and the next generation will see no insane persons, un¬ 
less it be for a brief period only, for through the power 
and influence of properly directed suggestion, they 
will be brought back to their objective reasoning 
ability, and in this will be the future cure of the insane 
and the abolishment of our insane institutions. 

What Are the Limitations of Accomplishments By 
Auto-Suggestions ? 

There is no known limit to the good or bad that 
may be accomplished by suggestions, resulting in auto- 
suggestions. Some of the good that may be accom¬ 
plished are: If you are sick, you can become well. If 
you are well, you can remain well. If you are unhappy, 
you can become happy. If you are in trouble, you 
can cause it to give way to joy. If you are poor, you 
can become wealthy. In short, you can change any 

47 


condition that you do not like, to any condition that 
you do like. This power lies in the subjective mind, 
to accomplish anything, in reason, that your heart 
desires, and only needs the careful and proper use of 
suggestions, unopposed by the will, forming Auto¬ 
suggestions, to accomplish the desired results. The 
greatest good that are at present being accomplished 
by auto-suggestion, is, probably, the realization of 
health in one’s own body, and the accumulation of 
worldly goods. 

Can Any and All Diseases Be Cured By Suggestions, 
Becoming Auto-Suggestions? 

To answer this question in the affirmative would 
call down upon me the “wrath of the whole medical 
profession,” and so I shall let you form your own con¬ 
clusions from my explanations. 

Auto-suggestions means suggestions that have pass¬ 
ed to the subjective mind, by consent or otherwise, of 
the wifi; and are being acted upon by the subjective 
mind. The subjective mind has control of the organs 
and functions of the body. The subjective mind acts in 
accordance with the suggestion it receives, whether 
it be a fact or not, in exactly the same manner that it 
would act if the suggestion it receives were, in fact, 
true. Therefore, if you find that you have some dis¬ 
ease of the body, and you formulate suggestions that 
reach the subjective mind that you DO NOT HAVE 
that particular disease, then I know from practical ex¬ 
perience that the subjective mind thereafter controls 
that part of the body exactly the same as it would if 
there was, in fact, no disease there, and so long as it 
is certain that the subjective mind has control of the 
organs of the body, and does control their functioning, 

48 


then it would cause that organ or that part of the body 
to begin functioning in the same manner that it would 
if there were no disease present, and this would do all 
and possibly more than any physician today claims for 
his treatment, simply "assist nature to do its work.’’ 
I have no grudge or complaint against the medical 
doctor, because I know that they do a great work and 
accomplish a great good to humanity, and they are a 
necessity at the present time, and will be for a long 
time to come. If it takes pills and quinine to get the 
right suggestion planted in the subjective mind of the 
patient, then I say O. K. for I know that it is absolute¬ 
ly necessary to get the proper suggestion to the sub¬ 
jective mind, whether a trick of medicine or a trick of 
carefully planned suggestion, so long as the real ben¬ 
efit has been accomplished by getting the proper ac¬ 
tion by the subjective mind in its control of the or¬ 
gans involved. What difference does it make if it be¬ 
comes necessary for your patient to vomit, whether 
you give him something to make him throw up at 
once, or whether you show him some very sickening 
sight, or tell him some very nauseating story, so long 
as you cause him to vomit? The cause and effect are 
the same in either case, if you give him something ter¬ 
rible into his stomach, he at once forms the conclusion 
in the objective mind: "I am sick and am going to 
vomit” and this suggestion is at once taken up by the 
subjective mind and is acted upon, and so the vomit¬ 
ing takes place as a result of such suggestion. On the 
other hand, you tell the patient some very nauseating 
story, or show him some very nauseating sight, and 
his objective mind forms the same conclusion, "I am 
sick and am going to vomit” and this suggestion is 
at once taken up by the subjective mind and is acted 

49 


upon, and so the vomiting takes place as a result of 
such suggestion. 

If you have kidney trouble, or even "think’' you 
have, I can here explain how you can make it much 
worse if you really have kidney trouble, or how you 
can really have the real trouble if you have not already. 
Just begin suggesting that you “believe” you have 
kidney trouble. Just keep this sort of conclusions up 
for a short time, and your subjective mind will take 
the suggestion and begin to act upon it, controlling 
the organs of the kidneys exactly as it would if they 
were effected just as you think they are. In a few days 
afterward you find that you really have kidney trouble, 
and you send for a first class physician, and he diag¬ 
noses your case and correctly advises you that you 
have kidney trouble. He prescribes for you, and if 
you get over the attack, it is because you formed the 
conclusions that the medicine he prescribed was going 
to cure you, and you did not DOUBT it. On the other 
hand, suppose that you have the same trouble, and you 
begin to formulate suggestions that reach your sub¬ 
jective mind: "There is nothing whatever the matter 
with my kidneys, they are functioning perfectly, and 
are therefore a fountain of health.” If you can form 
these conclusions in the objective mind so that the will 
does not oppose them, they automatically pass to the 
subjective mind, and the suggestions are acted upon 
by the subjective mind in exactly the same way that 
it would act if the suggestions were true, and as the 
subjective mind controls the action of the kidneys, it 
is a necessary conclusion and a necessary fact that this 
control would restore the kidneys to normal. 

In treating one'self by suggestion, it is necessary to 
form some suggestion in the objective mind, and to re¬ 
peat it over and over again for from 15 to 30 times. 

50 



The suggestion in each case is to* be formed to cover 
the particular ailment, and the object in repeating the 
suggestion over and over again is to keep the objective 
mind busy on the concentration upon the words 
spoken, thereby preventing the will from opposing 
with the influence, “NO.” This “NO” of the will is a 
bar to a suggestion, preventing it from reaching the 
subjective mind, and being acted upon by it, and it is 
absolutely necessary that the suggestions must pass 
by the will to get to the subjective mind, where they 
must reach before any effect can be had upon the 
organs and functions of the body. 

Is That Not Working a Fraud Upon the Subjective 
Mind, to Say That We Have No Pain When We Know 
That We Are in Pain? 

Not by any means, and for the greatest of all reas¬ 
ons. In the beginning, man was perfect physically. 
Disease was unknown to him. It was not natural for 
him to be diseased, and so by wrong thinking, form¬ 
ing wrong habits, and therefore wrong living, man 
has degenerated, and these conditions have brought 
him down, by his own acts and thoughts, into sin, 
weakness, fear and trembling, because of the gradual¬ 
ly growing shorter and shorter of the average length 
of human life, and all such thoughts of fear and dis¬ 
ease and death, have been wrongly thrust upon and 
into the subjective mind, and because of the fact that 
the subjective mind is there to carry out suggestions 
reaching it, and to control the organs and functions 
of the body in accordance with the conclusions formed 
in the objective mind, man has degenerated from that 
high plane of perfection in which he was first made, 
and it was because of wrong thinking that this det¬ 
rimental condition has been brought about, and there- 

51 


fore, now, since we have learned how to think right, 
we use the exact same means by which to bring our 
bodies back to that state of health which was enjoyed 
in the beginning, as was ignorantly employed by us to 
degenerate our bodies down from that perfect state 
to the condition in which we find ourselves today, 
victims of fear, worry, sickness, disease, poverty and 
death. If it is wrong to degenerate from a state of 
perfection, then it is right for us to return to that 
state of perfection from which we degenerated, and by 
the same route in getting back, that we traveled in 
departing therefrom. When we remember that cen¬ 
turies ago, the average length of human life was sev¬ 
eral hundred years, and that now it is supposed to be 
only somewhere between 30 and 40 years, and when 
we see and know that it was brought about by wrong 
thoughts thrust into the subjective mind, then it is a 
duty that man owes to himself, his family, his neigh¬ 
bor and to his God, to return to that natural state of 
perfection by the same road that he used in departing 
therefrom. The subjective mind can, and will accom¬ 
plish this for us, if we will formulate the right sort of 
sll gte est i° ns > to correct those erroneous thoughts and 
suggestions that have brought us into such a condi¬ 
tion as we now find ourselves. 

Would the Same Suggestions Used to Cure One Ail¬ 
ment Also Cure Any Other? 

The same principles are applicable to the treatment 
of any and all ailments of the body; the suggestions 
used, however, should be so worded as to fit the par¬ 
ticular ailment treated. The whole truth in a nut shell 
is: A suggestion reaching the subjective mind is acted 
upon as a truth, regardless of whether it be a truth or 
not . Also that the subjective mind is directly in con- 

52 


trol of the organs and functions of the body. If an 
organ become injured or diseased in any manner, and 
from any cause, and you get a suggestion through the 
objective mind, past the will, to the subjective mind, 
that that particular organ is WELL, and in fact is a 
fountain of perfect health, then the subjective mind 
controls that organ exactly as if it were, in fact, well, 
and such control is certainly and surely to restore that 
organ to normal in a very short time. There is only 
one reason why it should not get well, and that reason 
would be one’s own self, creating a suggestion in the 
objective mind that might have the opposite effect on 
the subjective mind, after the healing suggestion had 
already reached the subjective mind. This suggestion 
would be a doubt as to whether the suggestion would 
accomplish the result or not. Therefore, when you are 
treating yourself by suggestions, it is important to re¬ 
peat the suggestions a great number of times, and 
when you stop, do not think of your ailments at all. 
Get your mind on something else at once. If you do 
happen to have your attention called to a lingering 
pain, repeat your healing suggestions again, and then 
get your mind off your trouble and keep it off. If you 
can not do this, then go over your healing suggestions 
again, and so on until you can keep your mind off the 
ailment. Never allow the thought to arise in your 
mind, “Oh, I still feel that pain,” but if you do feel it, 
suggest the contrary; that you DO NOT feel it, and do 
this for 15 to 30 times, and then get your mind off of 
it altogether. 

There is no case so bad that it can not be benefitted 
or cured by the proper suggestions, properly given, 
and by properly given I mean that the suggestion must 
be so formed that the will does not oppose it, and this 
admits the suggestion to the subjective mind, which 

53 


will act upon it and bring it into realization unless it 
be changed or counteracted by a later suggestion. 
There might be extreme cases, where an organ, on 
account of some accident, has become so badly crushed 
that its removal by a surgeon might be necessary in 
order to save the life of the patient, or as a chance of 
saving the patient’s life, but these are very rare cases, 
and even then, suggestion can be used very success¬ 
fully in relieving the patient of pain and suffering. It 
is also a simple matter, and is being unconsciously 
practiced every day, to begin to imagine that there is 
this thing or that thing or the other thing the matter 
with a person, and because of these very wrongful 
thoughts, the suggestions reach the subjective mind, 
and acts upon them in accordance with the thoughts 
and influences it receives, bringing into realization, 
finally, the very things that you have continually be¬ 
lieved to exist. There is no doubt whatever about 
» the truth of this statement, that we bring upon our¬ 
selves, by wrong suggestions in our objective minds, 
99 per cent of our sickness and disease, poverty, un¬ 
happiness and, at last, death, “ * * * for whatsoever a 
man soweth, that shall he also reap,” If we sow 
thoughts of sickness, disease, sorrow, poverty and 
death, what else could we hope to reap? But if we 
sow thoughts of happiness, health, wealth and long 
life, what else could we naturally reap? Be careful of 
the thoughts you think . They are really things. They 
are productive of the things you actually believe at 
the time of thinking. Let them be upward rather than 
downward; constructive rather than destructive; for 
just as certainly as the floating drift moves with the 
current and course of the water, just so certainly do 
we, in our bodies, with our bodies, drift in the direc¬ 
tion of our thoughts. We can not live upon a higher 
plane of life than that upon which we think, but we 

54 


CAN live upon that plane regardless of how high our 
thinking plane is anchored. 

Is the Power of the Subjective Mind Physical or 
Divine ? 


In asking and answering this particular question I 
am well aware of the fact that it will be a blow to most 
all new thought writers present understanding and 
conclusions, but do not get agitated too much until 
you have heard me through. I have watched the prog¬ 
ress of psychology and New Thought from its infancy, 
and I have watched one and another arrive at the 
same, or practically the same erroneous conclusions 
with reference to the subjective mind and its power; 
and what has really grieved me the most is the fact 
that this same erroneous conclusion is gradually and 
surely creeping into our churches and into our pulpits 
until I feel that I shall have not performed my full 
duty to myself, my fellow man and to God, until I 
have gone into the analyzation of this particular sub¬ 
ject thoroughly, that I may bring to light the real 
truth in this respect, and correct a dangerous and 
erroneous teaching and practice regarding just what 
this “inner self” “inner secret,” “the Jesus within” 
“'the God in man” and many other such names applied 
to the subjective mind and its powers and demonstra¬ 
tion. 

In the first place, (but not to be taken as an answer 
to this question), I do not doubt, in the true and broad 
sense of the word, that ALL POWER, of whatsoever 
kind or classification, has its ORIGIN in the Divine 
Mind. That there is a Supreme intelligence and Mighty 
Power, which, for our purpose, is sufficient to call 
God, cannot be successfully contradicted by any ordi- 

55 


nary intelligent person, capable of average and normal 
reasoning ability. That this Supreme Power, which 
we call God, is greaier and more powerful in intelli¬ 
gence and Creative ability than the combined intelli¬ 
gence and creative ability of all the people, of all the 
world, is another fact that needs no argument. When 
I look at this earth, consider its enormous proportions, 
its vast and unlimited formations, its wonderful coal 
and oil lakes or beds, its rivers, lakes and oceans; and 
then glancing upward, I behold the sun, moon and 
stars; and I realize their enormous proportions, their 
wonderful orbits, their almost unthinkable distances 
from each other and from this earth, and the unthink¬ 
able and unlimited space through which those 
wonders of the heavens move at almost unthinkable 
rates of speed, I KNOW, and you know, Mr. pretend¬ 
ed infidel, that those wonders were never created by 
man. That there is a Supreme Intelligence and a Su¬ 
preme Power that brought those wonders into exist¬ 
ence, and by certain laws of this Supreme Power and 
Intelligence, maintains them in their orbits which we 
are unable now, and have always been, unable to con¬ 
trol in any sense of the word. I simply say, after ob¬ 
serving those wonders of the Heavens and earth, that 
THERE IS A SUPREME POWER AND INTEL¬ 
LIGENCE THAT BROUGHT THOSE WON¬ 
DERS INTO EXISTENCE; that this Creative Pow¬ 
er and intelligence is so superior to physical man, that 
there is absolutely no doubt can be left that this Pow¬ 
er and Intelligence is what we are pleased to call God. 
But it is not so much the purpose of the question 
and answer to prove an existing God, as it is to an¬ 
alyze and determine whether the subjective mind and 
its power are from a natural physical source, or 
whether it is of a divine source, soul, spirit, God, or 

56 


just simply one of the physical attributes of man’s 
physical brain and physical body, and whether it de¬ 
pends for its existence upon the physical body, or the 
Divine Power and Intelligence. Many and in fact 
I am sorry to say, nearly all New Thought writers of 
today, as well as a surprisingly great multitude of 
the clergy, argue and teach, that if you wish to see 
God, “look within.’’ One writer whose book I 
have recenly read, after going to great lengths in the 
explanation of the wonders of the power of the sub¬ 
jective mind, frankly and boldly says: “All the God 
there is, is within you.” The only thing I can think 
of in answer to this learned writer is, “poor fellow.” 
This writer, as also most of the other New Thought 
writers, seems to have come to the conclusion that the 
subjective mind is God. Some however, claim it is 
the “Christ within,” and others claim it is the spirit or 
soul of man. These conclusions would seem to con¬ 
vince 11 s that there is a great deal of difference in the 
present understanding of just what the subjective mind 
really is, and either of the reasons given would also 
convince us that there is something deeper, something 
more substantial, some undiscovered truth which, 
when rightly understood, will clear away the mist, 
take away the mystery and make us clearly see the 
light of truth burst forth. “For there shall arise false 
Christs, and false prophets, and shall show great signs 
and wonders; in so much, that, if it were possible, 
they shall deceive the very elect,” Matthew 24:24. It 
would appear that the time referred to had practically 
arrived, and that it were time to get at the truth 
which appears to baffle and deceive the present 
writers and teachers of New Thought, as well as a 
surprisingly great number of our ministers of the 

Gospel. 


57 


Let us, for the moment, analyze the Divine Intelli¬ 
gence and Power that we may compare it with the 
subjective mind. 

The Great forethought and beautiful and far reach¬ 
ing reasoning ability of the Divine Mind is particular¬ 
ly noticed when we stop to consider: What we are 
pleased to call “the laws of nature” were not made by 
man. But we see how thoroughly they were all rea¬ 
soned out by the Divine Mind which brought them 
into existence. Every condition appears to have been 
foreseen and perfectly provided for in the beginning, 
so that the propagation and multiplication of each 
specia be perpetuated until it had served its purpose 
for which it was created. Each animal, including man, 
was provided with the necessary organs and functions, 
and necessary means for obtaining food for subsist- 
ance, and some sort of defensive means against the on¬ 
slaughts of other animals. The lions were provided 
with great strength, powerful teeth and claws for de¬ 
fensive purposes. The horse was provided with his 
great speed and powerful kick with his feet for defen¬ 
sive purposes. The ox his horns, the skunk, his odor, 
the squirrel his ability to climb and jump from tree to 
tree, the dog his bark and bite, and even the Opossum 
his ability to “play dead” as a defense. Everything ap¬ 
pears to have been thought out and carefully planned 
and executed by the Divine Mind, which shows and 
proves to us that the Divine Mind has Supreme rea¬ 
soning ability in every conceivable way, and this Di¬ 
vine Mind was surely God. 

Now, for a moment, let us analyze the subjective 
mind in man. Man, like all other animals, has been 
provided with everything necessary for his ability to 
propagate and perpetuate his specia. In man, as in 

58 



practically all other animals, the brain has been di¬ 
vided into two general divisions. The one part belong¬ 
ing to the objective, and the other belonging to the 
subjective. The objective being that part of the brain 
which takes cognizance of the things making impres¬ 
sions upon it through any and all of the five senses. 
The subjective being that part of the brain which has 
to do with the control of the functions and organs of 
the body. Therefore it is obvious that whatever mind 
emanates from the first, or objective brain, is an OB¬ 
JECTIVE mind, directly connected to and a part of 
the effects and influences derived and as a sum total of 
the five senses, sight, hearing, touch, taste and smell. 
The objective mind therefore has its origin in, and de¬ 
pends for its existence, in the first or objective division 
of the brain. It is capable of reasoning by both induc¬ 
tive and deductive methods, in which right from 
wrong, good from bad, and truth from falsehood are 
analyzed and determined, as a result of this objective 
ability to reason both inductively and deductively. The 
subjective mind then is necessarily that mentality 
which come from the second brain division, to which 
are attached by nerves, the organs and functions of the 
body, and must necessarily depend upon this second 
portion or division of the brain for its existence. Then 
again, we all know from past experiences, and by thou¬ 
sands of scientific tests, that the subjective mind is not 
endowed with the power of inductive reasoning, and is 
capable only of deductive reasoning, and in the ab¬ 
sence of the ability to reason inductively, it is unable 
to determine right from wrong, good from bad, and 
truth from falsehood. Therefore comparing this sub¬ 
jective intelligence with Divine Intelligence, we know 
at once that the subjective mind is not God. We be¬ 
lieve, in fact we know that God knows right from 
wrong, good from bad and truth from falsehood. We 

59 


know that the subjective mind does not know truth 
from falsehood, good from bad or right from wrong, 
and therefore we know that it is not God, in any sense 
of the word. 

On the other hand, if the soul of man is going to be 
punished for sin, or rewarded by a home in heaven, 
then the soul must necessarily know good from evil, 
sin from righteousness, truth from falsehood, and so 
this subjective mind, which does not know these 
things, is not the soul, and could not, as a matter of 
fact, be the soul. Therefore we must, from logical 
reasoning, conclude that the subjective mind is neither 
God, nor the soul of man. I have found, in my research 
in the field of psychology, innumerable instances that 
prove clearly to me that a great number, if not, in fact, 
all lower animals, have the same division of the brain, 
in a more or less developed state, with reference to the 
objective and subjective faculties, that are shown and 
known to exist in man, in a more highly state of de¬ 
velopment. Therefore, if the subjective mind is God, 
then great multitudes, if not all, lower animals are 
also possessed with a God. Or, on the other hand, if 
the subjective mind is the soul, then great numbers, if 
not all, the lower animals also have souls. 

There could not, in my opinion, be a more dangerous 
doctrine preached or taught, than to teach and preach 
that man’s subjective mind was God in man, or was 
God, or was even the soul of man. It is not God, and 
it is not man’s soul or spirit. Now my dear New 
Thought writer and preacher and teacher, for the love 
of humanity and for the love of the Great and Alwise 
God of the entire Universe, do not further belittle The 
Great Deity, by proclaiming God to be only the sub¬ 
jective mind of man, and nothing more than the sub¬ 
jective mind of the murderer, the highwayman, the 

60 


train robber and the common burglar.and thief. Get 
on your thinking cap and wake up to the truth and 
preach it and teach it and proclaim it from the house 
tops. God is the same yesterday, today and forever. 
God is the creator of all things, and without him noth¬ 
ing was made that was made. 

Do You Believe That Man Has a Spirit, or Soul? 

I certainly do believe it. I am so thoroughly con¬ 
vinced of it that I boldly and fearlessly say that I 
KNOW that I have a soul, and that it is Divine in its 
nature. But it is not the subjective mind, nor the ob¬ 
jective mind of man. The soul is a part of God, just 
as much so as that the subjective mind is a part of the 
physical organism of the body. When man is “born 
again,” when he has brought his sinful body and minds 
back to a state of purity, where he is cleansed from all 
sin, his subjective mind may then receive influences 
from the Divine for a change, instead of being continu¬ 
ally under the influences and suggestions of the sinful 
and objective mind. I wish to avoid, just as far as 
possible, any statements regarding my research in the 
field of psychology that might tend to change the re¬ 
ligious views of any one at this time. The time is not 
yet here, but when we look about us and see the hun¬ 
dreds and hundreds of different church and religious 
organizations, each having different ideas, we realize 
that, like the present confusion of writers regarding 
the identity of the subjective mind, there is a deeper 
truth, that, when brought to light, will make all re¬ 
ligious organizations one. Then will we have “One 
faith, one Lord and one baptism,” but for the present, 
it becomes only necessary to say that if there is any 
part of man that will be punished for sin, and I believe 
there is, then it will be that same part of man that ac- 

61 


tually planned and executed the sin, and no other part. 
It must necessarily be that part of man that has both 
inductive and deductive reasoning abilities, that part 
of man which knows and understands good from evil, 
right from wrong and truth from falsehood. It is not 
likely to be that part of man which prompts him to do 
a good deed, or that rebukes his conscience when he 
has committed a sin. When we follow on to the end 
of life of man on earth, we are convinced that: “Then 
shall the dust return to the earth as it was: and the 
spirit shall return unto God who gave it.” Ecclesiastes, 
12:7. 

“Jesus answered and said unto him, Verily, verily 
I say unto thee, Except a man be born again, he can¬ 
not see the kingdom of God.” St. John 3 :3. 

Man may live and die in sin as he was born into the 
world, without ever being able to “see the kingdom of 
God,” and he never will and never can unless he be 
born again, born of the spirit. The subjective mind is 
just as much a part of man’s physical mentality before 
he is “born again” as it is after he is “born again,” 
except that after the second birth, which is brought 
about by a conviction of sin in the objective mind, by 
a Godly sorrow for the sins committed, and by an 
earnest desire to God that those sins be forgiven, an 
earnest desire to get nearer to God, and to live nearer 
to God, then it is that man’s physical mentality is 
brought up to a standard of purity where it begins to 
vibrate with the spirit or soul; then it is that he begins 
to feel those glorious vibrations of soul or spirit; then 
it is when he realizes that he has “passed from death 
unto life,” and then it is that his subjective mind is 
brought into the vibration of the higher occult waves 
of his own soul, and then and then only has he been 
born again, and then and then only has real faith been 

62 


opened up to him. Then and then only has man 
reached that state of purity where he is able to actually 
create anything at all. 

Many New Thought writers are continually talking 
about “creating” health, “creating” wealth, and “creat¬ 
ing” this and that and the other, and they hand this 
ability out to “Dick, Tom and Harry,” as a power 
which exists in every human being whether they be 
saint, sinner or what not. This sort of literature is not 
only misleading, but is erroneous and untrue, in the 
absence of the necessary explanations, which they do 
not give. They speak of accumulation, or assembling, 
or as bringing together, in the sense of “creating,” 
which is not true. One will say: I made this wagon, or 
this automobile, or this plow, or this house, or this 
fence, or this money, or this table, this chair, or what 
not, but he did nothing of the kind. The best anyone 
has ever done (who has not been “born again” and af¬ 
terwards lives in harmony and in vibration with the 
creative forces of God), is to take the material which 
only God “created” and change its form into what he 
claims to have “made.” 

Jesus Christ reached a state of perfection, after 
his forty days fast in the wilderness, where he was ac¬ 
tually able to “create” and did actually create some¬ 
thing. He did without any other power save the Crea¬ 
tive Power of God, and which he was able to use, turn 
the water into wine. He also created enough food, 
starting only with five loaves and two small fishes, 
to feed a multitude of five thousand people, and who 
were well filled. There still remained of the 
fragments of that great dinner, twelve baskets full. 
(See 14th chapter of St. Matthew). 

Remember that God is Creator, and that God is not 


63 




the subjective mind of man, and that no man ever 
did or ever will be instrumental in an actual “crea¬ 
tion” of anything until he has been born again, and 
is in harmony and vibration with the occult vibra¬ 
tions of God himself, the only Creative Power in heav¬ 
en or earth, and that this power is not reached so 
that it blends with physical man’s mentalities until 
physical man has, through praying and Godly sorry 
for his past sins, so purified himself, or brought his 
mentality and body up to a state of purity, where 
they are in harmony with the vibrations of the Oc¬ 
cult, the vibrations of the Spirit of God himself. 

Do not mistake the great power of the subjective 
mind in man in his natural state, the same state in 
which man was born into the world. For its power 
and manifestations are indeed wonderful, and it is 
because of this natural ability of power of the sub¬ 
jective mind that has caused all the commotion in 
the study and classifications of the psychological re¬ 
searches. 

The great benefits to be derived from the subject¬ 
ive power and influence, lies in the fact that the sub¬ 
jective mind, being incapable of inductive reasoning, 
accepts without question, any suggestion it receives 
from any source, and acts upon that suggestion as 
an absolute fact and it does this whether the sugges¬ 
tion be a fact or a falsehood. Herein lies the great 
benefit to be derived through suggestions intelligently 
given, or also the great harm that may be accomplish¬ 
ed as a result of ignorance of the working of the sub¬ 
jective mind, and the use of suggestions ignorantly 
given to it. 

V 

Consider now, and remember, that your own sub¬ 
jective mind has been acting upon the suggestions 

64 



leceived by it from your own objective mind, as well 
as the influences it has received from any and all 
other sources all your life, even though you never 
gave it a thought before, and therefore you find your¬ 
self today, just exactly what your subjective mind has 
produced from the suggestions you have made your¬ 
self, and the suggestions which others have made 
that was accepted by your will, and passed to your 
subjective mind. Now if you have been pros¬ 
perous, healthy and happy, you have, (if you have 
not made a close study of psychology), accidentally 
used the proper suggestions; but if you find any other 
sort of condition, the same rule applies; only that you 
did not use the proper suggestions. “But”, some one 
will say, “my condition of unhappiness is not alto¬ 
gether my fault, but the influences of my parents, 
or my neighbors, etc.” Any time you trace back, you 
will find that you are to blame, for something you 
should have done that you did not do, or something 
you did that you should not have done. Those acts 
were determined by conclusions formed in your own 
mind, after all. If you find yourself in poor health to¬ 
day, it is because you have formed that conclusion 
long ago, and have been “believing” in it all the time. 
It is the same with any other condition that you now 
awaken to the truth, and find yourself. I know, to 
the uninitiated, this may appear to be a broad state¬ 
ment, but it is a fact nevertheless, and the sooner you 
come to realize it, the sooner you can begin to change 
your surroundings and conditions from what you do 
not like, to those that you do like. 

I know from my experience in treating people for 
many different ailments, that each patient seems to 
believe that his particular case is an exceptionally 

66 


hard and serious one. This, within itself, proves the 
kind of thought seeds he has been sowing and proves 
again that “whatsoever a man soweth, that shall he 
also reap’'. Remember that the objective mind gives 
the command to the subjective mind, as a direct and 
proximate result of a conclusion being formed in the 
objective mind, and this conclusion automatically 
passes to the subjective mind, (unless it is opposed 
by the will), and the very moment the subjective mind 
receives the command, it acts, by reason of the law 
by which it i§ governed, upon the suggestion, to 
bring into realization the thing suggested by such 
conclusion of the objective mind. In my classifica¬ 
tion of the word Psychology and Occultism, I apply 
“Psychology” to the physical mentality, the objective 
and subjective minds, and the word “Occult’’ to the 
higher spiritual forces of the Soul or spirit of man, and 
to God. There are many instances, however, where 
unprejudiced investigation has convinced me that 
people who have really been “born again” exhibit a 
phenomena under certain conditions, that can not 
be accounted for except upon the grounds that in 
those people there are a blending between the psychic 
and occult forces, but I have never observed this ex¬ 
cept in persons who were very devout Christians, and 
who were, to a more or less degree, posted and well 
read with reference to New Thought and the Bible, 
and lived close to God, in harmony and in vibration 
with the Occult forces. 

From What Source, Other Than From the Objec¬ 
tive Mind, can a Suggestion Reach the Subjective 
Mind? 

A suggestion may reach the subjective mind from 

65 





deductions of the subjective mind itself, without the 
intervention of the objective mind, either of the per¬ 
son himself, or from the suggestions of any one else. 
This phenomena of the subjective mind has been over¬ 
looked to a great extent by New Thought writers, 
and researchers for the whole truth. Suppose, for 
example, that one should eat something that “does not 
agree with one”, and that person should become ill 
and go to bed and then go to sleep. In such sleep, 
the subjective mind is liable to, and very often does, 
deduct a suggestion that is far from the truth. You 
are to remember that the subjective mind does not 
reason inductively, to determine whether a suggestion 
it receives be a fact or not, but proceeds to act upon 
it as though it were a fact. But the thing eaten, 
causes the stomach, or some other organ in which the 
subjective mind is in control, to rebel against the in¬ 
trusion of the thing eaten. The subjective mind is 
liable to deduct and to act upon a suggestion of “in¬ 
trusion” and cause you to dream that there are burg¬ 
lars in your house, and you may work for hours 
seemingly, trying to throw those burglars out of the 
house, and when you finally awaken, you are exhaust¬ 
ed, tired and worn out, exactly as you would feel if 
you had, in fact, been struggling with burglars to 
eject them from your house. Under such circum¬ 
stances, following such dreams and upon awakening, 
it is a very good idea to begin at once to give yourself 
suggestions, which contradict the effects of such 
dreams and such suggestions, and to declare that they 
shall have no effect whatever on you. That you are 
going to go to sleep at once again, and that upon 
awakening you will be entirely well, in every organ, 
part and portion of your entire body. If you will re- 

67 


peat this suggestion over and over again, and, in fact, 
go to sleep repeating it, you will be astonished at 
the results upon awakening again, as you will really 
be feeling just splendidly. Just try it before you say 
you “do not believe in it.” Dreams, for the most part, 
are caused from some abnormal condition of one or 
more of the organs or functions of the body, but not 
in every case by any means, as they may, in some in¬ 
stances, be caused by some lingering suggestion made 
the day before, week before, or even months before. 
Then again they are often caused from the subjective 
mind taking up and acting upon a suggestion which it 
accepts from the PSYCHIC AURA of the individual 
himself, and this form of suggestion bids fair to be¬ 
come a real science of itself, and will be practiced 
more and more by every one in the future. 

What is Psychic Aura? 

Your Psychic Aura is that mental atmosphere 
which surrounds you, and as a result of the quality 
of thoughts you think. This mental atmosphere is 
the influences projected from your personality, by 
the subjective mind. If you have so purified your 
own mind and body to the extent that you have got¬ 
ten in direct harmony with, and in association with 
your own soul or spirit, as you really are if you have 
complied with the teachings of Jesus Christ, and have 
been born again, then your Psychic Aura may be an 
influence projected from your personality by your 
subjective mind, blended with that sweet and sooth¬ 
ing influence of your own spirit. Therefore, the 
Psychic Aura is that invisible influence that sur¬ 
rounds each and every individual, that “mysterious 
something” that makes you either “take a liking to 

68 


a new acquaintance” or makes you know at once that 
you do not like them. You have, no doubt, been in¬ 
troduced to persons, who, the moment you came in 
proximity to them, or more particularly the moment 
you touched their hand, in shaking hands, you have 
either felt an unaccountable influence telling you that 
you liked them, or that you did not like them. This 
very first impression is nearly always a safe rule in 
selecting your friends, and in shunning those whom 
you at once feel that you should shun. These impres¬ 
sions come to you when you enter the psychic aura of 
another person, and when their influence is pleasant 
to you it is because they project about the same char¬ 
acter of thoughts or subjective influence about them 
that you yourself project into your own psychic aura. 
On the other hand, when you feel that mysterious in¬ 
fluence that makes you fear the person, or that you 
wish to get away from them, it is a sure indication 
that you project entirely different influences, and they 
do not blend with each other. This scientific fact 
may be the foundation for the old phraze that: “birds 
of a feather, flock together”. It is certainly one of 
the greatest causes and reasons for our divorce courts^ 
in the overlooking and disregarding those influences 
in selecting a life companion. Therefore, suggestions 
given by the method known as TELEPATHY, reach 
the subjective mind of the person to whom they are 
sent, through the PSYCHIC AURA of that person. 

What is Telepathy? 

Telepathy is a name given to the science of 
“Thought transference”, which is the act of sending 
and receiving mental messages, or mental sugges- 

69 


lions, from one person to another. It is the NAT¬ 
URAL way by which one person may communicate 
with another person in separate and distant parts of 
the earth, or by which animals of the lower class com¬ 
municate with each other in different parts of the 
forests or country. All other means of communica¬ 
tion are artificial and mechanical. Man is the only one 
of the animal creation that has made any appreciable 
progress in mechanical and artificial means of com¬ 
munication, but at the present time, every race of 
people have from one, to a great number of artificial 
and mechanical methods for communication with 
each other, and it is for this reason that man finds 
himself today, practically unable to communicate with 
his neighbor in the old and original method of 
Thought transference, or Telepathy, and it is also for 
this same reason that the lower animals are all much 
superior to man in the use of Telepathy, for they have 
continually and constantly depended upon this men¬ 
tal faculty as a guide and for obtaining information 
through which they are able to avoid the enemy, man, 
and perpetuate their specie. The much hunted ani¬ 
mals, such as the fox and the wolf, exhibit an ex¬ 
ceedingly high degree of ability in the use of Telep¬ 
athy. They are hard indeed to decoy into a trap, re¬ 
gardless of how hungry they may be, for they know 
from that source of mentality that we call Telepathy, 
where the traps are, and when they were set, and for 
this reason it is about the hardest game to lure into a 
trap that the trapper has to deal with. Those animals 
which are caught in traps, simply take what they 
know is a very great risk, because of their great 
hunger. With man, however, the act of broadcasting, 
or sending out a mental message is the simplest thing 

70 






one can imagine, for every thought that reaches the 
subjective mind is broadcasted by the subjective 
mind, and builds up about the individual that mental 
atmosphere which is desiginated Psychic Aura. But 
the CONSCIOUS receiving of a mental message, or 
mental suggestion, is quite another thing; and while 
we do this, practically every minute of our life, sub¬ 
consciously, it is a rare case when one finds a person 
who can “go into the silence” and consciously re¬ 
ceive mental suggestions, or Telepathic messages 
from any source. 

Probably the greatest benefit to be derived from 
Telepathy today, lies in the fact that one person may, 
by a proper understanding of the laws of suggestion, 
Telepath a great health suggestion to the subjective 
mind of some friend or relative, or to anyone else as 
to that matter, which reaches the subjective mind of 
the person to whom it is sent, through space, similar 
to wireless, and reaching the Psychic Aura of that 
person, enters through it to the subjective mind of the 
person unopposed by the will, causing the subjective 
mind to accept and act upon the suggestion, and to 
bring into realization, the thing suggested. 

It w T as the great and noble psychic aura built up by 
Daniel's faith in God, that protected him from the 
lions when he was cast into their den to be mangled 
and eaten, recorded in the 6th chapter of Daniel. It 
was the coming into of this Great and Grand psychic 
and Occult Aura built up about Jesus Christ, that 
made him know that some one had touched him and 
been healed, as recorded in the 9th Chapter of St. 
Matthew. The relationship of Telepathy to Psychic 
Aura are only in the fact that mental suggestions 

71 


from another person, finds it way to the subjective 
mind through our own Psychic Aura, and this sugges¬ 
tion may so effect our subjective mind that it is al¬ 
most like some one knocking at our door, and we may 
feel an impulse to do a certain thing, either at the 
time, or at a later time, just in accordance with the 
suggestion thus (practically unconsciously) received. 

What are the Different Subjects Coming Under the 
General Head of Psychology? 

There are five distinct phases or conditions between 
physical man and Spiritual God. These are as fol¬ 
lows: 1st, Man’s physical body. 2nd, Man’s object¬ 
ive mind. 3rd, Man’s subjective mind. 4th, Man’s 
soul, or Spirit; and 5th, God. The first three belong 
absolutely to the Physical, while the last two belong 
absolutely to the Spiritual. Man’s subjective mind is 
the highes x and most powerful division of the physi¬ 
cal forces. When man has been born again, (and not 
until then), there is an awakening and blending of 
the subjective mind and the Soul. It is not until then 
that man begins to act, work and live the Christ life. 
The exact cause for so much misunderstanding of this 
condition by writers and teachers, is because they un¬ 
dertake, and do, apply the sayings, teachings and 
promises of Jesus Christ, to the whole world, in most 
of such instances where he was speaking only to his 
chosen apostles. The chosen apostles had already 
come into harmony with their own souls, and were 
made alive in the spirit, were born again, and so the 
teachings and promises of Jesus to his apostles who 
had undergone that change, are not applicable to the 
people of the world who have not undergone that con- 

72 


dition, and this is the reason for the present errone¬ 
ous teachings of late writers generally, and is why 
that I warn you that it is a dangerous doctrine to 
teach that God is in every individual, whether he be 
a healer, a minister of the Gospel or a gambler and 
train robber. God is good, and you will not find him 
in the bad, regardless of such teachings to the con¬ 
trary. 

Now back to the question under consideration. Tak¬ 
ing into consideration the five propositions as above 
set out, there are a great number of minor classifica¬ 
tions belonging to each of these divisions, and a num¬ 
ber that depend largely for their phenomena upon 
two or more of these classifications. The most im¬ 
portant of the subjects directly in line with the ques¬ 
tion are: Objective and Subjective minds; Mental 
Thereapeutics ; Hynotism ; Mesmerism; Telepathy; 
Clairvoyance ; Clairaudience ; Spiritualism ; Automat¬ 
ic hand writing; Psychic Aura; Suspended animation 
and etc. 

The Objective and SUBJECTIVE minds have 
been discussed from the beginning. 

MENTAL THERAPEUTICS is the treatment of 
diseases by suggestion, either by spoken words, or by 
mental influences as in Telepathy, or mental mes¬ 
sages, or mental suggestions. 

HYPNOTISM is that phenomena produced by 
suggestion which, for the time being, gains control 
of the subjective mind, and producing an induced 
sleep of the objective mind, which also sets aside for 
the time being, the ability of the will to oppose a sug¬ 
gestion given the subject under this condition. 

73 


MESMERISM, first practiced by Antone Mesmer, 
is nearly, if not exactly, the same as hypnotism. 

TELEPATHY has already been discussed at 
length. 

CLAIRVOYANCE is a state reached by induced 
concentration of the mind, either self induced, or in¬ 
duced by the suggestions of another, as in hypnotism ; 
where the subjectve mind is enabled to bring above 
the threshold of consciousness, things which are hap¬ 
pening, either present, or in some distant part of the 
world. Let me warn you however, that a clairvoyant 
can not tell you a thing that will happen in the future. 
They have no more ability to penetrate the future 
than you have, and any attempt on their part to “di¬ 
vine the future” is a mere guess, pure and simple, and 
nothing more. Then right here I wish to give you a 
second warning; There are only about one real Clair¬ 
voyant in every hundred that claim to be Clairvoyant. 
Then again, because there is only about one chance 
in a hundred to get any real information from a REAL 
Clairvoyant, that would be of any benefit to you at 
all, I strongly urge that you let the subject rest where 
it is. There is nothing to be gained from its use or 
practice, much less to patronize and spend your mon¬ 
ey. All “fortune telling” which undertakes to give 
you a line on the future, to tell you what is to be or 
not to be, is ridiculously untrue. It is nothing more 
or less than a guess from the line of questions that 
you ask. It is merely deductive reasoning. Let it 
alone, for it is false and misleading, and I know many 
people who have suffered for years from the effect 
of suggestions which they have taken from some 
“fortune teller”. 


74 


CLAIRAUDIENCE is a suggestion, coming from 
any source whatever, that reaches the subjective mind 
so clearly and distinctly, that the individual receiv¬ 
ing the suggestion, believes he has heard the spoken 
words. Any mental message, or mental suggestion 
reaching the subjective mind in the Clairaudient 
form, is always heard, (or seemingly heard), as 
spoken words. This can only happen however^ when 
the person who “hears”, is in a deep state of concen¬ 
tration of the mind, or just bordering on sleep. In 
other words, the person who is Clairaudient, must be 
in a certain mental condition, not quite normal, before 
broadcasted thoughts will reach the subjective mind 
as spoken words, and this may happen from intense 
thought, coming from either man or beast, because 
of some highly agitated state of mind of the one who 
sends out the thought. Clairaudience is a very rare 
phenomena in psychology, but it is, nevertheless, one 
of the attributes of the subjective mind and subjec¬ 
tive power. An instance of where this Clairaudient 
voice was heard coming from a beast, will be found in 
detail in the 22nd chapter of Numbers, and especially 
in verses 27 to 30, where a conversation is recorded 
between Balaam and the Donkey upon which he was 
riding at the time, and which he Avas unmercifully 
beating with his staff. It is interesting in the fact 
that it is exactly typical of what we now knoAv to be 
Clairaudient. 

SPIRITUALISM, is a belief in the ability of cer¬ 
tain persons, commonly known as “mediums”, to com¬ 
municate \\ r ith the spirits of the dead. I mention this 
particular subject only for the reason that it is, in a 
way, connected to the subject and study of Psychol- 
ogy, but not to ad\ 7 ance any theories for or against, 

75 


but to mention only facts connected with the subject. 

There is, once in a great while, a person found who 
really has the ability to communicate with spirits of 
the departed, when the mental, psychic and occult 
conditions are, each and all, perfect for such a demon¬ 
stration. But if you should go out searching for me¬ 
diums of this class, you would find about 99 out of ev¬ 
ery hundred who claimed these powers, to be fakes 
and frauds, pure and simple. But there remains the one 
out of the hundred who may be genuine, but when 
this one is found, there is still about 99 chances in 
every hundred that the perfect Mental, Psychic and 
Occult conditions will all be perfect at the same time, 
and so there are about 9,999 chances against a real 
demonstration in every 10,000 attempts. Even then, 
there are so many very clever frauds that it often 
takes the finest expert, an expert for instance like 
Sir Arthur Conan Doyle, to detect the fraud. So no 
better advice could be given upon this subject than to 
let spiritualism alone. 

The subjective mind plays such a part in “medium- 
ship” because of its deductive reasoning, and acting 
upon suggestions, and its power to produce startling 
phenomena, that it is no wonder that we are fooled 
by “spirits” who whisper in our ear and tell us things 
that worry us the rest of our lives, when it is, after 
all, not a spiritual demonstration at all, but a subtle 
deduction and demonstration of the power of the sub¬ 
jective mind. 

The truth is, that there is, and always has been, 
such a phenomena as “spiritualism”. If you will read 
the 28th chapter of First Samuel, you will find that 
Saul went to a medium in Endor, and she called up the 

76 


spirit of Samuel, who conversed with Saul. But many 
people who wish not to be convinced that this was 
Samuel’s spirit, but a trick of the medium, should turn 
to the 17th chapter of St. Matthew, where you will 
find that Moses and Elias appeared to Jesus, in the 
presence of Peter, James and John, and that Jesus 
conversed with those spirits for some time. Moses and 
Elias having died long before, were certainly in the 
Spirit world, from whence they returned and talked 
with Jesus. 

AUTOMATIC HAND WRITING, is an art or 
phenomena claimed by "spirit mediums”, but which 
is, when found to be genuine at all, only a subjective 
demonstration of the power of the subjective mind, 
and is therefore from a physical source, the same as 
the "wonderful spirit messages received through the 
Ouija Board”. 

As a test of the correctness of the fact that auto¬ 
matic writing and the operation of the Ouija Board 
are the power of the subjective mind only, you can go 
to a genuine automatic hand writing medium, or an 
Ouija Board operator, and work a trick test that will 
convince you. Suppose, for instance that you find 
such a medium, and the "medium” does not know 
you. Suppose also that you have no brother who has 
passed into the spirit world. However, you tell the 
"medium” that you are very anxious to get a com¬ 
munication from the spirit of your dead brother. You 
do not tell what your name is, but the medium pro¬ 
ceeds to get a message from your supposed dead 
brother, and, it is just as likely to be signed in your 
surname, with the initials blank. Your name is J. 
R. Jones, for instance, and when the message is com- 

77 


pleted and handed to you it will read something like 
this: “Dear brother: I have long waited for this op¬ 
portunity to communicate with you. I am in the 
spirit world and am happy. Give my love to the rest 

of the folks. Your Brother,-Jones”—- 

Now you remember you had not told the medium 
your name, and you had no brother in the spirit 
world, and yet you get a message, as if you really 
did have, and signed blank Jones. You are half con¬ 
vinced that you have a dead brother and did not know 
it before, and if you had really had a brother in the 
spirit world, you would be fully and thoroughly con¬ 
vinced that you had received the message from that 
identical brother’s spirit. This is a phenomena of 
the subjective mind of the medium. But you ask how 
“Jones” came to be signed to the message? Simply 
because your own subjective mind knew your sur¬ 
name was Jones. The medium’s subjective knew it 
from your subjective mind, and the deductions from 
the medium’s own subjective mind did the rest. For 
all such reasons, I tell you that spiritualism, mediums 
and etc., should be avoided, because their phenomena 
is unreliable, misleading and dangerous on account 
of the false suggestions you may receive and your 
subjective mind accept and act upon to an extent 
that, if you believed them, in many instances, might 
wreck your life. 

PSYCHIC AURA, has already been explained and 
classified in its proper field. 

SUSPENDED ANIMATION, is, in Psychology, 
the suspension of the functioning of the organs of the 
body, under certain physical or mental conditions, 
that a person in such a state, appears to be dead; and 

78 



this after all the known tests have been applied to 
determine whether they are really living or dead. But 
in most cases, in fact all cases coming under the 
psychological term, they are not dead. The medical 
books and many other scientific works, record many 
instances where such phenomena have been encoun¬ 
tered, and afterwards the person revived and lived. I 
should not be surprised if there have not been many 
persons buried as dead, when as a matter of fact they 
were in a state of suspended animation. Of course 
where a person is embalmed, there is no danger what¬ 
ever of them “coming to” after they are buried, but 
I prefer not to be embalmed, or buried, until my body 
has reached a state of decomposition so that there 
will be no doubt as to whether I am dead or asleep. 
There is great danger in producing this state of sus¬ 
pended animation in a person, when the person is in 
a very critical mental and physical condition, as they 
are when they are very near unto death. This may 
be induced by a belief on the part of the near rela¬ 
tives that the patient is dying, and this conclusion 
constitutes a telepathic message to the subjective 
mind of the patient, “You are dying”, and the subjec¬ 
tive mind is mighty likely to take and act upon this 
suggestion, in exactly the same manner that it would 
act if the suggestion were true, and either produce 
death itself, or produce a state of suspended animation 
that so closely resembles death that it stands the 
tests applied without any indication whatever of a 
lingering spark of life in the body, and yet, the patient 
may not be dead, “but sleepeth”. On the other hand 
such conclusions in the mind of the relatives, project¬ 
ing the suggestion to the patient, “ you are dying” 
might, and is very likely to be acted upon by the sub- 

79 


jective mind of the patient, and if so the patient 
ceases to live. To much caution can not be exercised 
as to the mental condition that eminates from visitors 
and relatives where a dear one is near unto death, as 
their subjective mind is the more active under such 
conditions than at any other, and may take and act 
upon any suggestion given. Therefore it is proper only 
to think and suggest that the patient is better, that 
they are recovering from their illness and that they 
will soon be well and up and about their business. 
Such influences will do the patient more real good 
than has ever been dreamed of, and it is the critical 
time of all times, for the patient to have upbuilding 
suggestions like, “every organ, part and portion of 
your body is rapidly becoming a fountain of perfect 
health” rather than, “tell her good bye for the last 
time brother, she is going home to Jesus and little 
brother”. Remember, as you must now, that the sub¬ 
jective mind does not stop to reason as to whether a 
suggestion be a fact or not, but acts upon the sugges¬ 
tion in exactly the same manner as if it were a fact. 

TELEPATHIC RAPPORT is a term used to de¬ 
fine the condition that exists in telepathy, when the 
subjective attention of the person to whom the tele¬ 
pathic message is being sent, is drawn to the atten- 
tention of the person who is at the time sending the 
Telepathic message. The “telepathic Rapport” is es¬ 
tablished between the two persons any time the re¬ 
ceiver’s attention is called to the person sending the 
message, and even then this does not necessarily 
mean that the objective consciousness of the person 
to whom the message is sent, be objectively called 
to the sender. 

There are few people who have not, at some 

80 


sender or receiver of telepathic messages, even though 
they may never have given the subject a thought. For 
example, can you not remember a time, or times, when 
some relative, friend or neighbor, was on their way to 
pay you a surprise visit, and before they have arrived 
you would have been thinking of that particular per¬ 
son, and thinking of them at the very instant that 
they stepped upon your porch or knocked at your 
door, and you have probably greeted them with the 
remark: “I have been thinking of you all day, or for 
the last hour, or I was just this moment thinking of 
you” and etc. The explanation for this phenomena 
is that the visitor had already planned how surprised 
he thought you were going to be; had been thinking 
of you and what you would say, until his subjective 
mind had formed a telepathic rapport with your own 
subjective mind, and the two subjective minds were 
already in communion with each other in the natural 
and original method of communication, and this con¬ 
tinued until your objective mind began to get impres¬ 
sions of the visitor, until it set you to thinking of 
such visitor. In this instance “telepathic rapport” 
was thoroughly established, long before the visitor 
arrived, and this condition was established without 
any conscious effort on the part of the sender or re¬ 
ceiver of the telepathic message. 

There are thousands of instances that might be re¬ 
corded however, to show that with all our modern 
means of artificial communication, such as speech, 
writing, telegraphy, telephone systems, wireless, and 
etc., the Mother will know when her son is in serious 
trouble, though he may be miles away, or .the loving 
wife knows that something serious has happened to 
her husband in his absence from home. In many such 

81 


cases, the “impression” is so clearly brought to the at¬ 
tention of the receiver of such mental messages, that 
such person is able to tell exactly what has happened 
to the dear one who is absent, even to the details of 
the accident or injury, while in other, and in most 
other cases, it is only a “feeling” that something has 
gone wrong. 

As I have said, many instances could be cited to 
show that this mental communication between the 
subjective minds is a truth, as old as the human race 
itself, but I believe you yourself have had enough ex¬ 
perience of this kind that it will need no further evi¬ 
dence than that of your own experiences. There is 
one caution however, that I wish to give you in this 
regard, and that is, your Telepathic impressions in 
receiving mental messages, are not always correct; es¬ 
pecially when you begin to “reason” on your impres¬ 
sions, because if you form the wrong conclusion, you 
deprive yourself of the good to have been derived 
from a good message, or you may spoil the truth of 
the message by applying inductive reasoning, to the 
impressions you receive, as it is necessary in order to 
receive a telepathic message correctly, to be just as 
passive as it is possible to be, and when the process 
of inductive reasoning is taking place in the objective 
mind, you are anything else but “passive”. The per¬ 
son who receives a mental or telepathic message, and 
is able to bring it above the threshold of conscious¬ 
ness into the objective mind, must be in a state men¬ 
tally, with reference to the objective mind, that is 
very nearly dormant at the time. This is because of 
the fact that it is the SUBJECTIVE mind that first 
receives a mental message, and not the OBJECTIVE 
mind. Such suggestions must travel in the opposite 

82 


direction to what the ordinary suggestion travels in 
the mind, that is, in the ordinary course of life, sug¬ 
gestions arise in the objective mind and pass to the 
subjective mind, if not opposed by the will. In tele¬ 
pathic messages, or in receiving such messages, the 
influence or suggestion reaches the subjective mind 
first, and then, under the proper concentrations of the 
objective mind, MAY be brought above the threshold 
of objective consciousness, when the message may 
be known and understood objectively. 

On the other hand, the person w;ho wishes to suc¬ 
cessfully and forcefully send out a telepathic message, 
must have his objective mind thoroughly concentrat¬ 
ed upon the message to be sent, and the party to 
whom it is to be sent. The most opportune time for the 
broadcasting of a mental message is when you have 
retired to your room and to bed, after adjusting your¬ 
self to a perfectly comfortable position. Then close 
your eyes. Think of the party to whom you wish to 
send your mental message. Keep your mind on the 
party, and try to picture in your mind, feature by 
feature, the whole face of the party. You will get 
glimpses, as it were, of an eye, or both eyes, than 
they will fade and another feature will suddenly ap¬ 
pear, but if your concentration is held reasonably per¬ 
fect, you will finally see, in the ‘‘minds eye’’, the face 
of the party, complete, standing out in the darkness, 
clearly defined. It is then the right time to whisper 
your mental message, at the same time holding the 
picture of the face in your mind in every detail. Re¬ 
peat your suggestion over and over again, so long as 
you are able to hold the mental picture in your mind, 
and it is most certain that your message under those 

8 Z 


conditions will reach the party to whom they were 
sent. 

I have dwelt at some length upon this one phase 
of psychological science, not for the purpose of trying 
to renew, or resurrect, an old and almost forgotten 
method of communication between human beings, but 
because of its unlimited power and benefit in treating 
human ills at a distance, and relieving human suf¬ 
ferings. Let me assure you again, that the sending 
out, or broadcasting of a mental or telepathic message 
is more accurate in its purpose and result than that of 
consciously receiving and interpreting it. It is not 
necessary that the person to whom a telepathic mes¬ 
sage is sent, consciously receive and understand it, 
in order to get the results sought, but very often it is 
more certain in its results when there is no object¬ 
ive consciousness of it on the part of the receiver. 

In telepathy, as in all other cases and phases of 
Psychology, the good to be accomplished from its use 
and application, is the only use I have for it; for re¬ 
member that in this, as in all other dealings through 
the subjective phenomena and power, the same Gold¬ 
en Text holds good: “Whatsoever a man soweth, 
that shall he also reap”. Good thoughts, for a good 
purpose, will produce good results; but bad thoughts 
for a bad purpose, will produce bad results in the 
person broadcasting such thoughts, as well as to 
those receiving them subjectively. 

What is the Limit of the Power of the Subjective 

Mind? 

It is hard to say just what the limit of the power of 
the subjective mind really might be; we know that it 
is far reaching, and this to the extent that space does 
not seem to be any bar whatever to its manifesta- 

84 


tions. It is certain however that it is limited to the 
requirements of physical man, in his natural state. 
Again it is perfectly safe to say that it is limited in 
its power, to things which are already in existance; 
that is to say, the power of the subjective mind is not 
endowed with the power of actual creation, this power 
being limited to God and to God only. To set any 
limit upon the power of the subjective mind with ref¬ 
erence to things that are already in existance, would 
be, at this time, a mere guess. Man has the natural 
subjective power, with which God created him, which 
is purely an asset of man’s physical mentality, and 
that is sufficient to give him dominion over the things 
of the world, but it does not give him a single in¬ 
stance, or particle of power, to actually “create” any¬ 
thing. But, when man has been so purified in body 
and mind, that he has gotten into harmony and into 
recognition with his own soul, then, and not until 
then, can he accomplish a single thing pertaining to 
the Occult, the instantaneous healing of the blind, cast¬ 
ing out devils, cause a tree to be uprooted and cast 
into the sea, or to remove mountains. These are out¬ 
side of the realm of the power of the subjective mind 
alone, and can only be accomplished after one is 
really and truly born again, where his whole being 
is so purified that he lives in the harmony and vibra¬ 
tion with his own soul and with God. Numbers of 
the Apostles, and others as to that matter, have reach¬ 
ed that state of perfection, when they have been able 
to, at times, demonstrate the truth of the statement. 
But it must be by pure thinking, after the forgiveness 
of past sins, pure living every minute of their lives 
that enable just and righteous men and women to do 
and accomplish things pertaining to the power of 

85 


God and to man's soul, and neither of these are the 
subjective mind in any sense of the word. 

“And when he had called unto him his twelve dis¬ 
ciples, he gave them power against unclean spirits, to 
cast them out, and to heal all manner of disease”. 
(Matthew 10, 1). “Heal the sick, cleanse the lepers, 
raise the dead, cast out devils: freely you have re¬ 
ceived freely give.” (Matthew 10:8). Now, the 
point I wish to impress upon you is: Jesus Christ 
was not speaking to the world, publicans, sinners, 
scribes and pharisee hypocrites, but to his chosen 
twelve apostles, those whom he had chosen, those he 
had taught, those with whom he associated, and to 
those with whom he had eaten his last supper be¬ 
fore his crucifixion. It was to the character of men 
that I tell you had been born again, who had passed 
from death unto life, and it is to this state man must 
attain, before he can do those great wonders in the 
Occult realm, which only they can do who have risen 
to this state by purification, having past sins blotted 
out, being born again, and living the life of the holy. 
So when we, as new thought writers, teachers and 
ministers of the gospel, take the words of the Savior 
above quoted, and apply them to the world at large, 
to the publican and sinner, we are teaching a most 
dangerous doctrine, and misleading our readers. 

I agree with all New Thought writers as to the 
power of the subjective mind to heal all our diseases 
by the NATURAL method of suggestion, right think¬ 
ing and right living, and this is a power inherent in 
every normal human being, but this is a PHYSICAL 
ability, coming from physical man, and does not in 
any manner come within the domain of the spiritual 
*■'** Occult, unless man has first been regenerated, born 

86 


again, and has reached that high state of perfection, 
where his whole being is in harmpny and vibration 
with the Occult, the spiritual forces of God, and then 
man may be able, but not until then, to accomplish the 
things which Jesus promised to the accomplishments 
of his Apostles. 

We are able, with mechanical means, to prove 
that there are all sorts of high frequency wave lengths 
in the heavens, that may be set into vibration and 
mechanically registered, that there are Electrons, 
which are so small and so powerful that we can only 
“imagine them”, but all this has not advanced us very 
far when it comes to instantly changing a withered 
hand into a perfect sound and well hand; or walking 
upon the water; or saying to the rolling waves and 
boisterous winds: “Peace, be still”, and producing 
an instant calm. These are manifestations of a 
power not inherent in the subjective mind, and are 
not possible to man until he has attained to that per¬ 
fect state which is described by the Master, when he 
said: “Ye must be born again”, and “thou shalt love 
thy neighbor as thyself”. “Be ye therefore perfect, 
even as your Father which is in heaven is perfect”. 
When man has complied with these conditions, and 
living that perfect life as “the Father in heaven is 
perfect,” then are the promises of the Master to the 
Apostles applicable to men, and not until then, and 
it is right here that this distinction is and has been 
overlooked by New Thought writers, and which is, 
to my mind, a deplorable error, and is causing a gen¬ 
eral disregard for the real Christian religion, and for 
the Christian life. Just remember this one truth; that 
“the God within” is not within, until after man is 
“born again”, and you will be on the safe side. 

87 


Can You Make the Deductive Reasoning of the 
Subjective Mind More Easily Understood? 

I shall make it as a positive and scientific statement, 
that the subjective mind, being incapable of induct¬ 
ive reasoning, is therefore unable to determine right 
from wrong, good from evil, or truth from falsehood; 
and that a suggestion reaching the subjective mind 
from any source, is acted upon as a truth only. 

“For the things which I greatly feared is come upon 
me, and that which I was afraid of is come unto me,” 
(Job. 3, 25.) I have already stated that great fear 
of a thing causes the subjective mind to deduct that 
the thing feared has, in fact, already matured, or be¬ 
come a fact. That is exactly what happened to Job 
in the above quotation, and is exactly the reason why 
it did happen. 

“I was not in safety, neither had I rest, neither was 
I quiet, yet trouble came.” (Job 3:26). Here is a 
condition where fear and emotion both played a part, 
and “yet trouble came.” I ask you, upon your present 
understanding of psychology, from such suggestions, 
what else could possibly come except “trouble?” The 
answer is obvious. “Trouble came” as a natural re¬ 
sult of the continued thinking, acting, and believing in 
the suggestions he was evidently continually giving to 
his own subjective mind, “I am not in safety.” 
“Neither have I rest.” “Neither am I quiet.” In our 
present understanding of the subjective mind, we 
know that such suggestions are real trouble makers. 
He was continually suggesting a condition that he did 
not want, but his subjective mind, according to the 
law by which it is governed, acted upon the sugges¬ 
tions, carrying them out as they were given, and ac¬ 
cording to the conclusions reached by the objective 
mind, and as a matter of fact, “yet trouble came.” 

88 


The subjective mind never sleeps. It is probably a 
little less active however, when the objective mind is 
thoroughly awake and active, and probably a little 
more active when the objective mind is asleep or un¬ 
conscious for any other reason. I am not quite so sure 
of these conditions however, as some other writers 
claim to be, on the other hand I know of many in¬ 
stances which show that the subjective mind acts as 
quick as lightning under the agitation of great fear or 
sudden emotions in the objective mind. I concede 
however that it is easier to reach the subjective mind 
with a suggestion when the objective mind is asleep, 
but this is, in my opinion, due solely to the fact that 
the will is also asleep, and does not oppose the sug¬ 
gestion. We “dream” because the subjective mind 
remains awake, and goes on with its deductive 
reasoning, upon any suggestion that happens to enter 
it, from any reason, and we only remember such 
dreams because of the fact that just as we are going 
to sleep, or just as we are waking up, our objective 
mind passes through that state of complete concen¬ 
tration, where it becomes for the moment cognizant 
of what is going on in the subjective mind. It gets a 
“peep into the window” as it were, of the subjective 
mind while it is passing, and remembers only that 
which it realized in that brief period of time, probably 
only the fraction of a second, and it may be remem¬ 
bered in the objective mind as covering a great period 
of time. The reason we never stop to reason upon the 
unreasonableness of our dreams is because it is the 
subjective mind which is doing the dreaming, and it 
is incapable of inductive reasoning, and therefore ac¬ 
cepts as a fact, any suggestion that enters it, and so 
if we dream of floating in the air, we do not stop to 
reason that this is an impossibility, but we just ac¬ 
cept it as a matter of fact and go right on enjoying the 

89 


ride in the same fashion that we would if it were a 
faet. In this same manner the subjective mind acts 
upon our suggestions when we are awake, and form¬ 
ing conclusions in our objective minds, and those con¬ 
clusion all reach the subjective mind and are acted 
upon as facts, and whether they be facts or not, unless 
they are blocked by the opposition of the will of the 
individual, which if this be a fact, the suggestion does 
not reach the subjective mind at all. 

Therefore, I say: If you do not like the psychic 
aura that you have built about you by your past 
thoughts, if you do not like the environment you have 
built about you by your past thoughts, if you do not 
like your present weakened and diseased bodily con¬ 
ditions you have brought about by wrong thinking, if 
you do not like your present financial condition you 
have brought about by your “hard luck” thoughts, 
then try to realize that the conditions that you find 
are the results of the conclusions you have reached in 
your objective mind, and these conclusions have been 
passed to your subjective mind and that it has acted 
upon them in accordance with such conclusions of the 
objective mind, and therefore the harvest you are reap¬ 
ing today is the direct and proximate result of the 
thought seeds you have sown in the past. Then if 
your past manner of thinking, your past conclusions 
have produced the harvest you are now reaping, and 
the harvest is poor and unsatisfactory, then this of 
itself suggests the remedy, and the sort of thought 
seeds to sow for the next harvest, which you can make 
just as satisfactory in every way as you desire, by 
sowing only just such thoughts of health, wealth, and 
happiness as you wish to harvest. Change your 
thought habits, regardless of present conditions, and 
think only of the things you wish to reap as a reward 
and keep at it. Take thoughts of health, wealth, happi- 

90 


ness and long life into your mind; think them, act 
them, talk them, live them, and reap them as your 
reward. 

Will You Give Us a Successfully Tested Suggestion 
for General Benefit, Where the Body is Generally 
Run Down? 

If you will repeat the following suggestion, speak¬ 
ing the words out, or whispering them, from 15 to 30 
times, morning, noon and night, for 30 days, the re¬ 
sults you will obtain, whether you “believe in it” or 
not, will make such an improvement in your general 
physical condition that you will feel that it is miracu¬ 
lous, rather than the result of natural psychological 
laws. 

Every organ, part and portion of my entire body, 
is rapidly becoming a fountain of perfect health. 

By actually speaking the words, you occupy the 
attention of the objective mind, it being concentrated 
upon the words to be used, and therefore the will may 
not oppose the suggestions. The only possible influ¬ 
ence that can defeat the great and wonderful benefits 
to be derived from these suggestions, is the opposition 
of the will; and if you are in “dead earnest”, there 
is no reason at all why the will should oppose those 
health giving suggestions. Simply be in earnest, give 
it a fair test, and the results will not only please, but 
will astonish you. 

If a Person is Already Well and Sound, What, if 
any Suggestions Should They Repeat? 

Repeat the following suggestions night and morn¬ 
ing, from 15 to 30 times. Every organ, part and por¬ 
tion of my body is a fountain of perfect health, and 

will remain so. 


91 


What if any Part, Does “Faith” Fill in. Psychology? 

Faith is not a condition that applies to the physical 
mentality, which are the Objective and Subjective 
minds, but is a manifestation of the human soul. 
In the practice of psychology, the word “faith” is in 
fact, a total stranger. There is no need for faith in 
the treatment of diseases by and through the power 
of the subjective mind, because ‘’belief” is sufficient, 
and pertains to the physical, while the word “faith” 
properly belongs to the study of the Occult, the soul 
and God. 

When we begin to look higher than the physical, 
when we begin to have a yearning desire to be better 
men and women, when we begin to see the error of 
our sins, when we begin to look toward the True 
and Living God, feeling down deep in our heart that 
we have sinned against God, when we begin to 
be Godly sorry for those sins, and when we have a 
yearning desire for the forgiveness of those sins, 
and when we begin, in earnest, to seek GOD for the 
forgiveness of those sins, then it is, and then only, 
does our subjective mind begin to get into vibration 
with our own soul, and then it is that we feel a 
sudden and new happiness never before experienced; 
then it is that our whole being is filled with love for 
God, and the love of God; love for our fellow men; 
then, and then only, are we “born again,” and then, 
and then only, have we reached a state, where, with 
continued recognition of this new life in God, we may. 
through FAITH, heal the withered hand instantly ; 
open the eyes of the blind by a word; cast out devils; 
raise the dead; walk upon the water; say to the wind 
and waves, “peace, be still,” and cause a great calm to 
immediately follow. In other words, we are then 


in a state in which the Apostles were in when Jesus 
made all the wonderful promises of “Ask what ye 
will and it shall be given you”. “If ye have faith 
as a mustard seed, say unto that mountain be thou 
removed and be thou cast into the sea and it would 
be done.” All the wonderful promises of Jesus to the 
apostles, were meant for only those who had com¬ 
plied with his teachings and the laws by which his 
father’s house w r as ruled. These were not promises 
to the world at large, as so many people are today 
preaching and teaching. The much misinterpreted 
statement of Jesus, “Believe me that I am in the 
Father and the Father in me”. “At that day ye 
shall know that I am in my Father, and ye in me, and 
I in you”. These are statements to the Apostles 
and not as most of New Thought writers would have 
you believe, statements to the world at large, whether 
they be in a sinful and wicked state or not. It is 
the failure to make the distinction in Christ’s teach¬ 
ings, as to just whom he was talking at the time, 
that has caused so much false and dangerous doc¬ 
trines to be taught and disguised under the name of 
“New Thought”. 

I have carefully avoided going into detail as to 
the human Soul, and have touched as lightly as pos¬ 
sible upon that point, but have been compelled to 
handle the subject to some extent because of the 
fatal error that countless thousands of people are 
making when they claim or even believe the subject¬ 
ive mind and the human Soul to be one and the 
same. They are not the same in any sense of the 
w r ord. The subjective mind is of the physical, a 
direct product of that division of the human brain 
which is directly attached to the organs and function¬ 
ing of the organs of the body, and therefore is physi- 

93 


cal. The human Soul, on the other hand, is su¬ 
premely spiritual, and is of God. It is that part of 
God, which is a divine gift to man, and which is 
either put to good use, bringing back an hundred 
fold, or it is hid away by man and never made use of, 
as was the one talent. It knows right from wrong, 
and is our guardian angel when we have recognized 
it, and it rebukes us when we have sinned, and re¬ 
joices with us when we have done a good deed. I am 
just as certain of the relation of the Soul to man¬ 
kind as I am of the relation of the objective and 
subjective minds, but I am not writing for the pur¬ 
pose, (in this book), of undertaking to change the 
sacred views of the Christian belief, and if I were, 
it would only raise that Christian belief to a still high¬ 
er and clearer belief in God, and to make us 
love him all the more, because of a closer relation¬ 
ship with him. My next book however, will be 
different to the extent that it will deal with Bible 
phenomena and mysteries, in which I will undertake 
to classify each in its proper place, ascribe to it the 
class of phenomena to which it belongs, so that we 
may really study the Bible in a new light, clearing 
away the mysteries as we proceed, until all are ac¬ 
counted for by the phase of phenomena to which each 
demonstration rightly belongs, which I firmly be¬ 
lieve will so thoroughly show the truth that there¬ 
after, there will truly be, “one faith, one Lord, and 
one baptism.” 

“Does a Telepathic Message Sent to Some One 
in a Distant Place, Reach Only That Particular 
Person’s Subjective Mind? 

The answer to this question must necessarily 

94 


cover a very broad field, because from my own ex¬ 
perience, and the experience of others whom I have 
observed, convinces me that a telepathic message does 
not only reach the subjective mind of the person to 
whom it is sent, but it also reaches the subjective 
mind of every other person, in every direction from 
the person sending such message, who are within the 
radius of the vibrations set into motion by that par¬ 
ticular message; and I say further, that the high fre¬ 
quencies of vibration so set up, may, and I believe 
do, reach to the utmost parts of the earth. In deal¬ 
ing with the power of man to broadcast telepathic 
messages, we are, as we have been throughout the 
compiling of this book, confining this power to man’s 
physical mentality, (the objective and subjective 
minds), and do not have to go beyond these limits to 
demonstrate the truth of the statement. This is not 
only a power inherent in man, but also in nearly, if 
not all, the lower animals. It is of a physical 
origin, and is within the power of every normal per¬ 
son to use these mental forces; and they are used 
continuously by the lower animals, in the absence of 
other ways and means of communication, one with 
the other. Therefore, I say that every earnest 
thought that we think, and which passes to our sub¬ 
jective mind unopposed by the will, sets into vibra¬ 
tion, a certain high frequency wave, that reaches the 
subjective mind, or penetrates the psychic aura of 
every other person or animal throughout the universe. 
There is no doubt however, but that such a mental 
message will have more influence upon the person to 
whom it is sent, than to any one else, because of 
the concentrated thought, by the sender, upon the 
person to whom it is sent. I may make this more 

95 


easily understood by comparing it to a great Tele¬ 
graph system. Each station along the line has a dif¬ 
ferent call, or a different combination of dots and 
dashes to call that particular station. However, the 
dots and dashes to any and all stations are passing 
audibly, to each operator, right over his own keys, or 
sounders, and he may sit and listen for hours to mes¬ 
sages passing over the line, without giving them a 
thought, except that he knows his sounder is continu¬ 
ously busy with the dots and dashes, any of which he 
can read if he only gives his attention, but they are not 
being sent to him, and so he may sit by his instru¬ 
ment in the “wee hours of the morning”, and be lull¬ 
ed to sleep by this continual purr of dots and dashes; 
but let his station call come over the wires, and he is 
awake instantly, just the same as if some one had 
called out his name; and he quickly grasps his key 
and answers: “I, I, I”, repeating his station call. 

Perchance a passenger who has been standing at the 
window, carefully observing the conglomeration of 
dots and dashes, did not understand a particle of dif¬ 
ference in the dots and dashes he had been listening 
to, to those which so suddenly called the operator 
back to consciousness, but the secret of it was it was 
“his call”, however much alike it may have sounded 
to the observer. Therefore, while our subjective 
minds are, in a way, subjectively conscious of a con¬ 
tinuous flow of telepathic messages from all direc¬ 
tions and all sources, and they may have but little 
effect upon us until one comes through space directed 
at us, individually, and when it does, it is “our call,” 
and our subjective mind pays particular subjective 
attention to it, and more remarkably still, will act 
upon that suggestion, or influence our body, in ac- 

96 


cordance with the purpose and intent of the telepathic 
messages thus broadcasted to us. 

Regardless of the fact that we may not be posted 
as to the possibilities of Telepathy, or that we ever 
knew there was such a thing in existance, we are, 
nevertheless, unconsciously and aimlessly, broad¬ 
casting telepathic messages to the world at large, and 
when we are thinking of a certain person, we are 
concentrated upon that particular person, and we have 
unconsciously put in ‘‘their call” and, subjectively, 
they answer, “I, I, I,” and we proceed to unload 
our stored up mental energy regarding that particu¬ 
lar person, in other words, “telling them” mentally 
what is in our mind. The subjective mind of that 
particular person is influenced by that suggestion, 
and proceeds to carry it out upon the lines of influ¬ 
ence it receives. Therefore, if this is going on with 
us, unconsciously, aimlessly and wdthout our knowl¬ 
edge as to its existance and effect, how much more 
may we do with it when we realize its existance and 
proper use. May we not have injured ourselves and 
built up great enmity of others toward us, simply by 
our broadcasting to others, messages of hate 
ill will and etc? May we not have injured 
our relatives and friends and neighbors, without in¬ 
tent to do so when we have unconsciously telepathed 
a message to them that they were foolish for some 
undertaking, that they were a marked failure as a 
business man, or politician, or what not, or that they 
were going to die from the illness from which they 
now suffer, or that they were going to have some 
serious accident from a continuous practice of this, 
or that, and etc. I believe it was well known to 
Jesus Christ that we might injure ourselves and our 

97 


neighbors by our thoughts alone, (telepathic mes¬ 
sages), and that he must have had that in mind when 
he said: “Love thy neighbor as thyself”. It was 
not necessary for him to explain how we might injure 
our neighbor by suggestions as above set out, but if 
we would take the advice of the Savior and “Love 
thy neighbor as thyself” it is practically certain that 
we would not injure him by thoughts of adverse sug¬ 
gestions. Let us broadcast constructive and not de¬ 
structive thoughts to ourselves, to our relatives, to 
our friends, to our neighbors and to the whole world. 
When we can do this honestly and intently, we are 
making use of New Thought in RIGHT thinking. 

What is the Proper and Best Method of Sending 
Out a Telepathic Message? 

As stated in the foregoing, we have probably been 
sending out telepathic messages, unconsciously and 
aimlessly, all our life, producing good or bad results, 
in accordance with the character of our thoughts at 
the time, but it has been proven to me from time to 
time that the greater the concentration of the mind 
in sending mental messages, the more powerful is 
the result, and so I have formulated a system for this 
purpose which may be relied upon to produce results. 
Be it understood that I have absolutely no use for 
the phenomena of Telepathy, except to use it for the 
purpose of accomplishing good, and I would strongly 
urge that others make use of it only for the same rea¬ 
son, because if we undertake to use it for a bad 
purpose, our own subjective mind is also influenced 
by such suggestions, and our mental or telepathic 
messages act as a “boomerang” upon us, and pro- 

98 


duce in our ownselves the results of the conditions 
sought to be produced in the subject. It is certain 
that Telepathy can not be used by us for producing 
good in others, without also producing good in our¬ 
selves; and it is just as certain that it can not be 
used for the purpose of producing harm in the sub¬ 
ject, without also producing harmful results in our¬ 
selves. Therefore the method which I suggest as 
the most certain in producing good results, and the 
most certain of results are as follows: Suppose, for 
an example, that you have a very dear friend in some 
distant part of the world, (or in the next room as to 
that matter, as distance is no bar), whom you know 
to be suffering from, let us say, Inflammatory rheu¬ 
matism. You decide to give that person a treatment 
by telepathic message, for the purpose of giving them 
relief. You should first retire to your own room, 
or somewhere else so that you are certain you will 
not be disturbed. You will sit down, or still better, 
lie down so that you are perfectly comfortable. Now 
close your eyes. Think of the person you wish to 
benefit. Think of their every feature. The color 
of hair, (if you know), the color of the eyes, the 
shape of the face, their expression as you know them. 
Keep your eyes closed and keep your mind rivited 
upon the person. Presently you will apparently 
begin to get glimpses of some feature of the per¬ 
son concentrated upon. Keep the mental picture in 
your mind until at last you will see, (in the “minds 
eye”), feature by feature of the person standing out 
in the darkness before your mental gaze. Hold 
this mental picture in your mind and then while do¬ 
ing so, whisper the suggestions you wish to convey, 
something like the following: “My dear (using the 

99 



> 
> y 


name of the party), I now come to you with a mes¬ 
sage of health. You will receive and act upon this 
message of health. The inflammation throughout 
your body is decreasing, and will continue to de¬ 
crease. Every organ, part and portion of your body 
is rapidly becoming a fountain of perfect health. 
Your circulation is rapidly becoming perfect, and 
every organ will function properly from this time on¬ 
ward. You are rapidly regaining your perfect 
health. You will rest perfectly tonight, and when 
you awaken in the morning you will be much better, 
and you will continue to improve until you are well, 
healthy and happy. You will awaken with no pain 
left in your body, and you will be free from pain in 
the future, beause you will be entirely healed.” 

In the treatment of ills of the human body by tele¬ 
pathy one may use any words suited to the particu¬ 
lar case in hand, and it may also be necessary to con¬ 
tinue such treatments from time to time, in order to 
effect the subjective mind to cause all organs of the 
body to function normally and properly, but there is 
no doubt left in my mind whatever as to the good 
that can be accomplished by this method of treatment, 
based upon my own experiences. 

The picturing of the person, in your “mind’s eye”, 
has two very important and well founded reasons. 
First, it is an excellent method of concentrating the 
mind, (the objective mind), and it is positively 
necessary to get the objective mind as nearly per¬ 
fectly concentrated as possible. If, in sending such 
a telepathic message, the sender goes to sleep him¬ 
self while doing so, it is probably all the better, as 
the subjective mind will continue to carry out the 
suggestions anyhow; and Second, as you picture in 

100 


your mind, (because of its subjective attention being 
called to that particular person), will begin at once 
to get into “telepathic rapport” with the subjective 
mind of the person to whom you wish to convey the 
telepathic message, so that by the time you are actu¬ 
ally beginning to whisper the suggestions, and even 
before, your subjective mind has already established 
the connection with the subjective mind of the pa¬ 
tient, and we might say has rang the telepathic phone 
bell of the patient, and their subjective mind has ta¬ 
ken down the telepathic receiver and answered 
“Hello”, and it then only remains to repeat the sug¬ 
gestions you already have in mind to repeat, know¬ 
ing at the same time that your suggestions shall reach 
the subjective mind of the patient unopposed by 
their will, because the suggestions are received by 
that portion of the mind of the patient in which the 
will has no conscious knowledge of the message, and 
because of this fact, cannot oppose the suggestions, 
and knowing also that the subjective mind of your 
patient will accept and act upon any suggestion it 
receives that is not opposed by the wili, you may rest 
assured that your suggestions will be carried out 
just so far as it is possible to be done by the sub¬ 
jective mind of the patient, and it can not be even 
guessed at successfully, as to just about how far this 
“as far as possible” may be extended, or be exerted 
and accomplished by the subjective mind of the pa¬ 
tient. You may also be assured that the subject¬ 
ive mind of the patient will act upon the suggestions, 
whether true or false, in exactly the same manner 
that it would act if the suggestions were true, and 
that so long as the subjective mind of the patient is 
in control of the organs of the body, and their func- 

101 


tioning, then who can truthfully say that those organs 
would not at once begin to function properly, and if 
they do, and continue to do so, would it not bring 
about the complete restoration of the patient to nor¬ 
mal health? Such are natural conclusions to which 
we must come, from our understanding of the laws 
by which the subjective mind is controlled, and our 
understanding of the subjective mind’s control over 
the organs of the body and their functioning. 

Might This not be a Dangerous Power in the 
Hands of Unscrupulous Persons, Causing the Inno¬ 
cent to Commit a Wrong as a Result of a Telepathic 
Message? 

Through our previous ignorance of this subject and 
the power and influence upon us by Telepathy, we 
may have been influenced, by others, to do many 
things that we might not have done otherwise; and 
this may have been accomplished by a person or by 
persons who were just as ignorant of these laws as 
were we, at the time ; but just because of an uncon- 
cious act of the mind on the part of the person ex¬ 
erting the influence over us, perhaps. There is 
however, a positive and safe rule by which we may 
avoid the bad and wrong influences of those who 
might be disposed to try to influence us to do a 
wrongful act. All such influences may be offset, 
or made to become of no effect upon us by the use 
of Auto-suggestions, by ourselves, to ourselves. It 
is the use of proper suggestions, becoming auto-sug¬ 
gestions, that builds into our psychic aura, a negative 
influence against any and all suggestions which 
would tend to influence us to do any 'wrongful act 
detrimental to our own best interests, from a stand¬ 
point of health or morality. I give you a formula or 

102 


suggestion now which will build up about you, into 
your Psychic Aura, a mental condition and influence 
that will protect you under any and all circumstances 
from the influences of the unscrupulous, who would 
try to influence you wrongfully. It is as follows: 
“I am pure in mind and body, and will not be in¬ 
fluenced, at any time, either by Telepathic sugges¬ 
tions, or spoken suggestions, from anybody, or from 
any source, to do anything whatsoever, that is not in 
harmony with the purity of my own Soul, and with 
the purity and harmony with the will of God.” Such 
suggestions are our safeguard; our protection; our 
armor and our superior weapons of defense. At this 
day of progress and development of psychology, the 
above suggestions should, as a matter of defense, be 
repeated from 15 to 30 times, occasionally, and by 
occasionally, I mean every day or two, until it be- 
comes a part of your psychic aura, and then occasion¬ 
ally to make sure that it continues to exist as a part 
of your psychic aura Such an influence built into 
your aura, automatically becomes a repelling force 
against undersirable and wicked influences; ‘‘evil 
spirits” as it were, and prevents such influences from 
entering through the psychic aura to your subjective 
mind. 

What, If Any Part, Does Insanity Cover in the 
Field of Psychology? 

Insanity is one phase of mental phenomena that is a 
proper subject of study in psychology. It is, for the 
most part, strictly a psychological condition. I pre¬ 
fer, from my study and experiments with this class 
of psychology, to define it as: A mental condition 
which is a direct and proximate result of the usurpation 
by the subjective mind, of the powers and duties of the 

103 


objective mind, through, and as a result of a passive 
consent, of the objective mind, of the person so af¬ 
flicted. 

This usurpation, by the subjective mind, of the duties 
of the objective mind, may be due to any one of sev¬ 
eral different causes or reasons. It may be due to 
some injury to the head causing a compression of the 
skull upon some vital portion of the brain, producing 
an “unconsciousness” of the objective mind, and in 
such cases, will continue, usually, until the pressure is 
removed through a skillful surgical operation. Or it 
may be, and in the majority of cases is, the result of 
long and continued “brooding” over some deep trouble, 
or even imaginary trouble. It may also result from 
a continual concentration of the objective mind upon 
any one subject until that mind becomes dormant to 
any other thought, and when this is the cause, the sub¬ 
jective mind is continually filled with the carrying 
out of that suggestion, until it is about the only idea 
in the mind of the victim, and it becomes necessary 
to assign the patient to an institution for the insane. 
It may result from any cause or condition, that tends 
to set aside the ability of the objective mind to use 
inductive reasoning, whether this be brought about 
by injury, sickness, sorrow, or from any other cause. 
When the person is no longer able to reason induct¬ 
ively, that person is then insane, and they are insane 
just to the extent of their inability to reason induct¬ 
ively. When a person is in the psychological state 
of mind called insanity, they are automatically under 
“subjective control,” and are to be compared to a run¬ 
away-team, without a driver; or like a fast moving 
automobile whose driver jumps out leaving it to run 
until it runs against something and wrecks. The 
insane person reasons only deductively from the main 
suggestion in their mind, and this is, for the most part, 

104 


confined to the subjective mind alone. Their reasoning 
ability is very nearly, if not exactly, like our reason¬ 
ing in our dreams. It appears real to them, no matter 
how ridiculous may be their deductions. 

If it were reasonably possible to hypnotize an in¬ 
sane person, especially one who becomes insane from 
worry, grief, or imaginary grief, it would be a means 
of treatment that, with great care in the use of sug¬ 
gestion, would be a speedy and very effective cure; 
but because in nearly all of such cases, the objective 
mind is totally, or so very nearly totally set aside, 
that it is next to impossible to hypnotize such a pa¬ 
tient. Then again, the subjective mind has been dom¬ 
inated so long by its own deductive reasonings, that 
it is very hard indeed to establish what is known as 
"rapport” between the patient and the suggestionist. 
Those continued suggestions and deductions of the 
subjective mind of the patient, have become so "set” 
that it is very hard to get into "telepathic rapport” 
with the patient, but after all, it is a possibility, and 
can be done, by patient and persistant effort, on the 
part of the suggestionist, and by turning his attention 
to this work, while the patient is in a state of sound 
and restful sleep. The time and patient effort re¬ 
quired to form this telepathic rapport with the pa¬ 
tient depends altogether on the condition and state of 
insanity from which the victim suffers, or is obsessed, 
and it might require persistent effort night after 
night, for weeks, or perhaps months, before that rap¬ 
port could be properly reached, where the patient 
would promptly respond and act upon the suggestions 
of the operator, but there is not a doubt left in my 
mind, based upon my own experiments upon patients, 
who were so afflicted. 

There is a great deal of "red tape” about getting 
the consent of the proper officials to hold experiments 

105 


of this kind upon this class of patients, but I have 
had the experience, for a few days and nights, in a 
large institution of this kind, of trying out the treat¬ 
ment of suggestion for the benefit of insane patients, 
and I am greatly encouraged from the results I ob¬ 
tained in applying such treatment for a short time, 
and I am thoroughly convinced of its merit, and of its 
ability to bring back to normal mentality, nearly 
every patient now confined in our insane asylums. 

During my experimental work along this line, I tried 
a great number of different methods for gaining that 
telepathic rapport which I believe necessary to gain 
with the patient; but at least two of the methods tried 
by me showed very noticeable and beneficial results, 
and I feel that I know that treatment of the insane 
by suggestion properly given, and under the proper 
condition, will be the future cure of the insane. Why 
not? It is a mental affliction, and it requires mental 
treatment, and mental treatment will cure mental af¬ 
flictions. Telepathy, in most of the cases upon which 
I applied this treatment, was not, of itself, sufficient; 
for the reason that the subjective mind of the patient 
is very resistive, being under the suggestion that it 
is boss, and doing the work as it should be done. But 
I found that telepathic treatment was effective never¬ 
theless, when I was actually in the presence of the 
patient, during a restful sleep of the patient, and par¬ 
ticularly when I would place my hand or hands upon 
the head and hands of the patient. This method of 
treatment leads me to believe that my mental sug¬ 
gestions reached the subjective mind of the patient, 
not through his psychic aura, but through the nerves 
of my body through my hands, into the nerves of the 
patient, thereby reaching his subjective mind, not as 
wireless messages, but as a connection made between 
two telephones by the electric wire. However, in either 

106 


case, and however the mental suggestions which I 
gave the patient, did affect him very beneficially, and 
very materially, and I believe I could have, in a reason¬ 
ably short time, brought about several cures from 
this form of treatment, had I been able to devote more 
time to the work. I treated a number of different pa¬ 
tients, each under a different method of mental treat¬ 
ment, keeping a record of each case and the effect of 
the treatment; and I found that very beneficial re¬ 
sults could be had, by convincing the patient that I 
was not going to hurt them, but that I was their 
friend. Then placing one of my hands upon their fore¬ 
head, and the other on one of their hands, and speak¬ 
ing the suggestions audibly, even in the waking state 
of the patient, showed good results and improvement. 
The same method was tried on others while they slept, 
and these showed a marked degree of improvement. 
The most careful observation proved that in no case 
was the patient made any worse, even when no bene¬ 
ficial results were marked. 

I record these experiences and experiments, in the 
hope of interesting physicians and suggestionists to 
give the matter a thorough tryout, and I believe a 
sure and certain method of mental treatment will be 
developed, by experiments in suggestion, that will 
finally result in the abolition of our insane institutes, 
because of permanent cures of the insane by sugges¬ 
tion, in all cases where the trouble is mental and not 
hopelessly physical. 

What, if Any Effect, Does the Physic Aura of Vis¬ 
itors and Spectators Have Upon the Patient Who is 
Undergoing any Form of Treatment? 

This is of extreme importance to the practitioner of 
any form of treatment, whether it be by medicine or 

107 


suggestion, and it is a duty that the practitioner owes 
to his patient, and to himself, to see that the psycho¬ 
logical conditions that surround his patient and the 
“sick room” be as favorable to his treatment and to the 
mental conditions of his patient as it is possible to 
make it. Any practitioner knows, that unless he has 
the full confidence of his patient, that a cure will not 
be established, and the medical practitioner, as well 
as all suggestionists, have long realized that sugges¬ 
tion and topics discussed in the presence of their pa¬ 
tient has a great deal to do with the patient’s con¬ 
dition, and it is for this reason that the practitioner of 
medicine have lately and wisely come to the conclu¬ 
sion that the patient is better off not to allow a lot 
of visitors coming and going all the time. It is so 
foolishly natural for a person to visit a sick person, 
and say: “Well how do you feel? I heard you were 
sick, and I thought I would drop in and see you.” 
The patient replies something like this: “I am feel¬ 
ing mighty badly. The doctor says I have typhoid 
fever.” “Well,” says the visitor, “that is what Mr. 
Smith died of, and Mrs. Jones baby also died with it,” 
and they suggest nothing but graveyard suggestions 
the whole time they are in the presence of the patient. 
It is no wonder that it became necessary to bar every 
one from the room of a dangerously ill patient, except 
the selected nurse and some members of the family, 
to be sure of getting away from the influences of 
those graveyard stories which so many people just 
naturally must suggest if allowed in the presence of 
the patient. The practitioner must first have the con¬ 
fidence of the patient, and those deeply interested in 
the recovery of the patient, and the greater is this 
confidnce, the quicker and surer is the cure. Barring 
the friends and neighbors from the room of a very 
sick patient may, to some people, appear to be a sort 

108 


of a cruel and unnecessary rule; it is, nevertheless, a 
safe and sure means of avoiding detrimental sugges¬ 
tions reaching the patient, at least, so far as audible 
suggestions are concerned, but it does not bar that 
bad influence which such adverse visitors and “specta¬ 
tors” emanate through the channels of Telepathy; 
neither does it give the patient the benefit to be had 
from a cheerful short visit, and the beneficial sug¬ 
gestions from those visitors who ARE in perfect har¬ 
mony and sympathy with the method of treatment 
used on that particular patient. Therefore it is of the 
utmost importance that where any practitioner is 
called in to administer his particular method of treat¬ 
ment, that he take it upon himself to see that the men¬ 
tal influence of those present are in harmony with 
that particular form of treatment, so that an adverse 
influence will not be consciously or unconsciously ex¬ 
erted against his form of treatment, and against the 
interests and recovery of his patient, by telepathy or 
suggestions; and this is a duty that the practitioner 
owes to his patient, to himself, and to the method of 
treatment he is using, to see to it that each person, 
whom he knows to exert an adverse influence, be not 
only kept out of the patients room, but, so far as 
possible, kept entirely out of the house in which the 
patient is confined. Even Jesus Christ, the Greatest 
of all Physicians, recognized this adverse influence as 
a handicap, even to him, as is plainly shown in the 
8th chapter of Luke, and from the 49th to the 56th 
verses inclusive, which reads as follows: “While he yet 
spake, there cometh one from the Ruler of the Syn¬ 
agogue's house, saying to him, Thy daughter is dead; 
trouble not the Master. But when Jesus heard it, he 
answered him, saying, Fear not; believe only, and 
she shall be made whole. And when he came into the 
house, he suffered no man to go in save Peter, and 

109 


James and John, and the Father and Mother of the 
Maiden. And all wept, and bewailed her: but he said, 
Weep not; she is not dead, but sleepeth. And they 
laughed him to scorn, knowing that she was dead. 
And he put them all out, and took her by the hand, and 
called, saying, Maid, arise. And her spirit came again, 
and she arose straightway: and he commanded to give 
her meat.” Therefore seeing that even Jesus Christ 
recognized this adverse mental influence in His Great 
Work as a Healer, how much more important is it 
that we should also do so. 

Give Some of Your Own Experiences in the Use of 
Psychological Treatment of Various Diseases? 

In this connection I wish to say: “Yet not of works, 
lest any man should boast,” and I am not much given 
to advertising by the great good that I have accom¬ 
plished by this method of giving relief to mankind. 
Then again, I have never asked any of my patients to 
give me their consent to use their cure for advertising 
or any other purposes. I shall, therefore mention only 
a few cases, and in doing this, I shall not give the 
name of the patient, or the address, unless for the 
purpose of proving the correctness of the statements, 
which I can and will do, at any time I may be called 
upon by any person who has a right to know. 

A lady, 35 years of age, was carried up into my 
Treating Parlors, by her husband and brother. She 
had been an invalid for the last two years, most of 
which time she spent in bed. She was so much 
emaciated that she was only about half her normal 
weight. She had been under the care and treatment 
of medical physicians for the last two years, but they 
claimed she had grown steadily worse, but I frankly 
say that they may have kept her alive during this time, 
when, without them, she may have died. I gave this 

110 


lady treatments twice daily for one week. The last 
two days she came to my Parlors walking, and un¬ 
supported. She lived 17 miles in the country. She 
went home with her husband after the 12th treatment. 
I did not hear of her again until some four months 
afterward, when her husband came to town and com¬ 
ing up to my office, informed me that she had com¬ 
pletely recovered her health, and that he had left her 
in the field, chopping cotton, from her own choice. 

Another lady, who had suffered for years with what 
she said Doctors told her was Inflammatory Rheuma¬ 
tism, came to me for treatment. I gave her treat¬ 
ments, twice daily for the first week, and once daily 
the second week, at which time all appearances of her 
trouble had disappeared. This lady had swollen and 
enlarged joints in the beginning of the treatment; not 
badly swollen or badly enlarged, but very noticeable. 
This was some 22 years ago. I saw her son about 
three years ago, and he informed me that his mother 
had not had even a touch of the old trouble since I 
treated her 22 years ago. 

Another lady, residing three miles in the country, 
jumped from a carriage while her team was running 
away, 16 days before I was called into the case. She 
had struck her right shin against the tire of the wheel 
of the carriage, about 5 inches below the knee. This 
produced an excruciating pain from which she suffered 
night and day for the 16 days, and she had been stead¬ 
ily under the care of medical physicians, but the pain 
resisted all their efforts, and I was told by her hus¬ 
band, that the doctors, as a last resort, had used the 
hypodermic syringe several times that day, injecting 
the anaethesia, or anaesthetic straight down into the 
limb at the point of the injury without any apparent 
result. She had been begging her husband for two 
days to send for me. He finally came in for me, but 

111 


frankly told me that he did not “believe in such treat¬ 
ment.” A great number of the neighbors had con¬ 
gregated there to see “the healer” perform, but when 
I got ready to “perform” I cleared the room of every¬ 
one except the patient and her mother, including the 
doubting husband. In just 15 minutes by the clock, 
from the time I begun the treatment, the patient was 
perfectly easy. In this case, I placed my right hand 
immediately under the limb at the point of injury, and 
my left hand directly over the injury. The father and 
husband were then notified by the mother, and they 
came into the room, and begun asking the patient 
foolish questions, such as “Ida, do you know me?” 
They appeared to think I had hypnotized her or “en¬ 
tranced” her, but being assured that she was perfectly 
normal, and best of all, at perfect ease, they then 
looked me over from head to foot, and then they 
would look at her. “Well, well, well” was all they 
could say. There was never a return of the pain. 

A middle aged lady came excitedly to the hotel at 
which I was stopping, at 1:30 in the morning, and I 
was awakened. Her father was dying of pneumonia 
she said. The doctors had just held a consultation, 
and had told her that her father could not last longer 
than about 4:00 o’clock. Would I please come and 
try to do something for him. It would have been a 
sin not to go under such evidence of faith and plead¬ 
ing as this good daughter evidenced. I went with her 
to her home. There I found a man, presumably 65 
years of age. He had a high fever. He was uncon¬ 
scious. His breathing was very difficult, short and 
gaspy. I treated him by the application of my hands 
to his side, chest and back, for 30 minutes, when his 
breathing became full and deep. My treatment of him 
begun by Telepathic suggestions, as soon as I left the 
hotel. After applying my hands to his body at first, 

112 





1 used Telepathic suggestions, finally beginning to 
give him audible suggestions, and this I was doing 
the rest of the 30 minutes. Then he awoke, and asked 
for water, which I directed that it be given him. Hav¬ 
ing satisfied his thirst, he wanted something ta eat, 
and after telling me what he wanted, I ordered just a 
little of it immediately prepared for him, and which he 
ate, complaining of the smallness of the portion. I 
then suggested that he now take a restful little sleep 
and that he would soon awaken, feeling just splen¬ 
didly. The undertakers did not get an order for this 
man’s casket the next morning, but on the third day 
after this, to my own surprise this dear old man 
climbed the stairs into my office to tell me how grate¬ 
ful he was to me for what I had done for him. One of 
the physicians in this case, afterwards came to me and 
proposed to pay me double my regular fee for teaching 
him this science, provided that I should keep it a secret 
from the public that he had “taken the course,” and 
then when I flatly and frankly refused to be a party to 
any such a scheme, he became angry at himself and 
at me, but asked me not to make it public, because 
it might work injury upon him, and his practice. 

The principal, in the only College in this little city, 
had what he termed “neuralgia” in his head for five 
days, continuously. He could get no relief. I was 
called to his room. He appeared to be suffering great 
agonies of pain in the head. I placed my hands on his 
head, one on the forehead and the other under back of 
his head, and gave him mental suggestions for 25 
minutes, when he was perfectly easy. He immediately 
got up out of bed, dressed and accompanied me back 
to town, where, he said he had a little business to 
transact that he had been neglecting. 

But, after all, why fill up space with a rehearsal of 


the hundreds upon hundreds of cases I have treated. 
I have said what I have said, not for the pur¬ 
pose of advertising myself, but in the hope and 
belief that it might encourage those who wish 
to benefit humanity by ‘this method of treat¬ 
ment. Each and every case I have treated, has 
always been benefited or cured, except such cases as 
I know resisted the treatment by the opposition of 
their own will, and this opposition, in some patients, 
appears to be uncontrolable so far as they are con¬ 
cerned, and means exactly that this form of treatment 
can not be made to cure a person against that per¬ 
son’s will. 

What Do You Consider the Very Best Method of 
Applying the Practice of Psychology for the Treat¬ 
ment of Various Diseases? 

All the different methods mentioned throughout this 
book are good, and great benefit may be had from 
them. However, probably the very best method, in 
serious cases, is to be actually in the presence of the 
patient; having the patient in a comfortable bed, and 
after expelling everyone from the room except those 
who are closest in relation to the patient, and then, 
only a select few of those, begin the treatment by some 
cheery words to the patient, for the purpose of allay¬ 
ing any nervousness that your presence or method of 
treatment might possibly cause in the mind of the pa¬ 
tient, assuring the patient that you are not going to 
hurt him, or give him any medicine that makes his 
mouth pucker, or any form of suggestions that suit the 
circumstances of the particular case. The one import¬ 
ant point is to so word your introductory words to the 
patient that will inspire confidence in him, for this is a 
pretty sure plan for overcoming the opposition of the 

114 










patient’s will, and this is the very most important 
thing to make friends with, or your treatment can not 
reach his subjective mind, and this must be reached 
by your suggestions if your treatment is to benefit 
the patient, and it can not be done when the will of 
the patient opposes your treatment or suggestions. 
Then apply your hands to the patient’s body, one hand 
immediately upon, or directly over the injury or or¬ 
gan affected, and the other hand against the body di¬ 
rectly opposite. Begin by mental suggestions, going 
over them in your mind, exactly as if you were talking 
to the patient, telling him how much better is his con¬ 
dition becoming, second by second, (not “day by day,” 
as that takes too long), and continue these mental sug¬ 
gestions for some time. Then begin to change the 
suggestion from telepathic, to spoken words, speak¬ 
ing in a quiet manner, yet positive and gentle. Con¬ 
tinue the suggestions suiting the words to the particu¬ 
lar condition or malady according to the case under 
treatment. 

It is always a good plan to have the patient close 
their eyes during the time that the suggestions are 
being given, after your “get acquainted” talk, or your 
introductory talk to the patient. 

It is an art within itself, to lead a person along by 
suggestion, having them act upon your suggestions, 
without the opposition of their will. This will come 
to one as they proceed with the study and understand¬ 
ing of psychology, and you must see by this time, 
that this “art” consists in beginning a series of sug¬ 
gestions, with the simplest and most reasonable ones 
you can imagine. You must pave the way as you go, 
for the next suggestion to follow. Here is an example 
of what I mean. Suppose your patient has been ill 
for a long time. It would be foolish to go right in and 
say to the person “You are now well.” They would 

115 


not believe it in one case out of every thousand. The 
science then is: If they do not believe your sugges¬ 
tion, they “say so to themselves,” which in this case 
they would say: “Yes, but I know better.” This sug¬ 
gestion brings their will into opposition, which says 
to your suggestion, “no,” and therefore your sugges¬ 
tion that “You are now well,” does not get past the 
will of the patient, and therefore does not reach the 
subjective mind of the patient. Then, to sum it up in 
a nut shell, the art and science of suggestion, de¬ 
pends on the ability of the operator, or suggestionist, 
to get his suggestions accepted by the patient, without 
the oposition of the will of the patient. Now in the 
example given, would it not be better to reason with 
the patient about as follows: “You have been sick 
for a long time I am told, is that not true? I am sure 
you have suffered a great deal, is that not also true? 
I am also sure that you have tried a great many dif¬ 
ferent remedies; and I suppose that is true also is it 
not? I am also satisfied tha"' you are getting just about 
enough of this sickness, and of this suffering, and of 
ail those medicines, is that about right? Then if you 
have come to these conclusions, you are ready to try 
something that will really benefit you, am I not right 
again? Well, that, is why I am here. I would not 
have answered your call unless I had been convinced 
of these facts, and I am going to benefit you from the 
very start, and will have you up and out of here be¬ 
fore you hardly realize it. All I ask is that you do 
what I say. I shall not try to put you to sleep, or any 
of that sort of stuff, but I want you to close your eyes, 
so that you shut out the whole world as it were, so that 
you may have your mind just as nearly at rest as 
possible. I shall be perfectly still for a few moments, 
while I am relieving you of any pain, and filling your 
body with health and strength.” Now you see that 

116 


with this form of beginning, you automatically get 
the habit formed in the mind of the patient of “yes/’ 
instead of that very objectionable “no,” of the pa¬ 
tient’s will, so that you have your patient accepting 
and acting upon your suggestions, even before the 
treatment, apparently, begins. When you begin to 
give the patient audible suggestions, suggest that he 
now feels stronger, easier, and better, that he will con¬ 
tinue to feel better second by second, and that he is 
resting better and will continue to feel rested and 
stronger and finally winding up your long list of sug¬ 
gestions by telling the patient that he is now practi¬ 
cally free from pain, that he will continue to be free 
from it, regardless of whatever symptoms he may 
have he must suggest to himself in your absence, “I 
am getting stronger and better, I am feeling easier 
and easier. Every organ, part and portion of my body 
is rapidly becoming a fountain of perfect health,” and 
that he is to repeat this last suggestion three times a 
day, and about 15 to 30 times, and that the object in 
thus repeating the suggestions, is to keep the good 
conditions moving forward that you have already 
started. 

I have found, in nearly every case treated, espec¬ 
ially in chronic cases, that the patient was not drinking- 
enough good pure water, and was not breathing- 
enough good pure air, and I should strongly suggest 
that all people, and especially all infirm persons, 
drink more water. Breathe more air. Breathe deep, 
long full breaths of pure air, and make it a habit. In 
nearly all cases of a chronic nature, there is a short¬ 
age of oxygen in the system of the patient, and this 
may be increased, and should in all cases, by deep 
breathing exercises, and drinking all the good pure 
water that one can drink, not only a time or two 
each day, but many times each day. Few people under- 

117 




stand thoroughly, the importance of deep breathing 
and plenty of fresh pure water, taken abundantly into 
the body. We could not live but a very short space of 
time if we suddenly quit breathing into our lungs the 
oxygen which the air contains. We must breath it 
into our system, in order to live, and the more of it we 
take into our system, the better we live, or in the 
greater fullness do we live, and the fre’er are we from 
ills that attack the body from the very reason of a 
shortage of oxygen in our systems. Therefore, to one 
and to all, I would suggest, drink more pure water, 
and breathe into your system more oxygen by deep 
breathing, in pure air. Make it a perpetual habit. 

What is the Present Attitude of the Laws of the 
Country Toward the Use of Psychology as a Treat¬ 
ment for Diseases? 

Some 23 years ago, there was great excitement 
throughout the whole country about “healing” dis¬ 
eases without medicine. It was taught all over the 
country about this time. The cost of taking “the 
course” was so nominal that there was soon an army 
of, so called, “healers,” sprung up like mushrooms, 
and there was about one out of every hundred who 
knew enough from “the course” to intelligently apply 
the system, and so it automatically turned into a sort 
of “graft” on the part of the majority of the “healers,” 
especially on the part of the unscrupulous. This con¬ 
dition, while there were some remarkable cures made 
by those who had gotten into the spirit, the true spirit 
of the work, caused a great protest to come from the 
medical profession. T he healers were making inroads 
on their chronic patients which was a great source of 
revenue to them, and so the physicians got together 
and dug up a scheme to force all persons who treated 

118 


patients for the relief of human ills, be required to 
have and to possess a medical license, or a license to 
practice medicine. These plans were systematically 
matured by the physicians and they worked on the 
legislators of the different states, with “influence” and 
got such laws established in nearly all of the states. 
At this particular time, there was not one physician in 
a hundred that admitted that there was a thing to the 
“healing” by suggestion, or of any other form except 
medicine, which was usually “pills” and quinine, for 
the most part. Now, however, that this did not “kill” 
science treatment, and since many, if not all medical 
colleges now teach, in a limited degree, the science of 
psychology as a treatment for a “limited” number of 
diseases. 

I wish it understood that I am not warring on the 
medical physician, notwithstanding he has warred 
upon the methods of treatment which must at last be 
admitted to be the greatest on earth, but I am stating 
facts simply because they are true history in answer 
to the question. I recently read a long article writ¬ 
ten by a very learned medical physician, in which he 
dates back in history, thousands and thousands of 
years, to show that the present “science” treatment 
was about the only treatment then practiced, except 
the steeping of tea from bitter barks and roots, and 
giving this to the patient with a lot of beating of drums 
and much noise to chase away the “devils,” and that 
the bitter medicine was given as a suggestion that it 
was too bitter for the “devils” to stand it, and so they 
would leave the patients. He says that these bitter 
medicines are now a “science” and that while the psy¬ 
chological effects practiced in the old times had their 
part, and do to a “limited” extent yet, that the 
“spooky” treatment is giving way to the “science of 
medicine.” There was never in the history of the past, 

119 


the great spread of psychological treatment, based 
upon scientific tests, and brought down to a perfect 
science, as there is today, and this knowledge is 
spreading to the “four winds of the earth, and it is 
going to continue to spread, until everybody will 
know of its great merits and its great truths. If your 
statement is true, doctor, you can probably tell us how 
it is that when this “spooky” treatment was all the 
rage 10,000 years ago, the average human life was 
counted up in the hundreds of years, and now that 
medicine has taken the place of the “spooky ’ treat¬ 
ment, the average life of the human being is less than 
40 years? 

But back to the question: Because of the present 
laws of nearly every state, the person who treats peo¬ 
ple for sickness and disease, using the methods which 
Jesus Christ taught his apostle, such person must have 
a license to practice medicine, because by the wording 
of most of those statutes in the various states, “any 
treatment of disease, or any treatment by any per¬ 
son, for the relief of pain, or human suffering in body, 
shall be construed as practicing medicine,” and other 
words to that same effect. In some states, there is a 
provision that if a person classed as a “healer” is pres¬ 
ent, in cases of emergency, such person may render as¬ 
sistance and treatment, until the arrival of a regularly 
licensed physician, provided also that such “healer” 
shall make no charge for such treatment. In the fram¬ 
ing of these laws, sponsored by the Medical Physi¬ 
cians organization, which, because of the “graft” in 
the original of the “healing” boom 23 years ago, it 
may have been necessary at that time, and I believe it 
was, but at the present time, when psychological 
treatment has been brought within the exact sciences, 
it is time for some changes in the laws to be made, and 
I am going to leave this matter up to another organ- 

120 


ization which are going to succeed; The International 
New Thought Association, to right those wrongs, and 
to bring about the proper changes in the laws, that 
will protect the doctor, the New Thought Practitioner, 
and the public at large. 

The method of treatment as taught and practiced by 
myself, in this book, are all the actual results of my 
own research and experiences in getting down to the 
bed rock, and the real truth underlying all these 
“sciences.” For my own part, the present laws are 
not bothering me. I do not care for money as com¬ 
pensation for my ability to relieve suffering humanity, 
and as it can be done through the method of Telepathy 
who shall raise an accusing finger? 

What Changes in the Present Law Would You 
Suggest as the Unfairness of Which You Speak? 

I would suggest first, that the organization of the 
I. N. T. A., elect by popular vote of that order, at least 
three members in each state, who are really advanced 
psychologists, men or women, who are experts in the 
sciences of New Thought, in the treatment of diseases. 
Then that the State, by legislative act, recognize and 
empower this committee of three to examine all ap¬ 
plicants for a permit to practice this form of healing, 
and to permit no one to practice, who does not prove 
by his examination, to be thoroughly posted in the 
science of the treatment of diseases by New Thought, 
or Psychological treatment. That a permit issued by 
this committee, be approved by the secretary of the 
State, and that such permit be that person’s authority 
to treat diseases by New Thought methods, but such 
permit might be revoked by such committee at any 
time for cause. Something of this nature must be 

121 




1 


worked out by the I. N. T. A., and it is up to them 
to do so. 

There should be some more very important duties 
performed by this committee. They should be em¬ 
powered, by the State, to act as censors on hideous 
patent medicine advertisements, which by their sug¬ 
gestions, produce more diseases than they can possibly 
cure. Such hideous pictures and advertisements as 
show mammoth enlarged joints, curved and “clawing” 
fingers, and the like, should be penalized and not al¬ 
lowed to appear in print at all. There is another 
class which ask if you “suffer from and then they 
name every disease on the medical calendar, and wind 
up by telling you if you have any of these, you are in 
a critical condition and etc. All such psychological 
filth should be barred from the United States mails. 

How May Psychology Be Best Used for Business 
Success? 

From what has already been said, the answer to this 
question is obvious. By building into your psychic 
aura an influence of success, which attract people to 
you rather than repel them. This is done by first, 
starting a perfectly honorable and legitimate business. 
Second, believing in your business. No one can con¬ 
vince another of the success of his own business if he 
himself does not believe in its success. He must have 
confidence in his own business, he must think of it 
only as a booming, howling success. He must imag¬ 
ine that all the roads leading to town are congested 
by people coming to town to do their trading with him. 
Jn his passive hours, just before going to sleep, let 
him picture in his mind, patrons racing with each 
other to see who can get to his place of business first 
to do his trading. Let him picture in his mind the 

122 


steady rings of his cash register while taking in the 
money for his wares. Let him even picture in his 
mind, money flowing to him from every direction, and 
people coming to his place of business in throngs. Let 
him wake up with them, and let them be his daily 
meditations. If he will do this, and never allow doubt 
to creep in, he will make a success, no matter what the 
opposition. Let him love his neighbor as himself, not 
for business sake, but to establish in his aura that in¬ 
fluence which, when another comes into his presence, 
he will go away knowing that such business man is 
really a good man. Make your psychic aura, by the 
proper thoughts, a genuine business magnet, so that 
people coming even near your store will be inspired 
with that influence which reaches out from you, with 
that feeling which at once makes them know that you 
are a good man, a good neighbor, and a business suc¬ 
cess. This influence can only be built into your 
psychic aura, by the right kind of thinking. Try to 
realize this one scientific fact: A man’s physical con¬ 
dition, with reference to health and happiness, as well 
as his financial conditions in life, and his business 
success each and all follow closely behind the trend of 
his thoughts. Therefore, your every thought is simply 
the forerunner of what is to follow in the wake of 
those thoughts. This being a fact, then it is our own 
fault, after we understand this fact, if we do not direct 
our thoughts, our desires, our declaration in the direc¬ 
tion that we wish to go, and this may be done in the 
beginning, by changing our thoughts, declarations and 
affirmations, in exactly the opposite of what we know 
at the time to be the real facts. For example, let us 
consider the great Boa Constrictor, a serpent of the 
tropical zones, which attains a length as much as 30 
feet from head to tail. Watch him in his movements, 
and see that sometimes his head is going in one direc- 

123 


tion and his tail in the very opposite, due to a sharp 
curving of his body, and yet, if we watch the move¬ 
ment through, we find that, even at times he makes a 
sharp reversal in his movement, and this causes the 
head to move in one direction while the tail is going 
in the opposite direction, yet the tail is surely and 
perfectly following the head in its crooked and zigzag 
course, and that in a surprisingly short time, we see 
the tail make the same curve in its course, and that it 
is actually following the same trail, with all its crooked 
and zigzag movements that was taken by the head. 
In this manner, do our physical bodies follow our 
thoughts. They may be going in opposite directions 
at times, but it just means that our thoughts have been 
reversed and are going in an opposite direction, but 
just as certainly as the snakes tail follows its head, 
just so certainly do we follow the direction of our 
thoughts. 

The man who fails in a legitimate business is the 
man that thinks that his business is getting dull, that 
his bills are coming due and he does not know how he 
is going to meet them, and that worries and stews 
about hard times and all such thoughts. What he is 
really doing, is, Telepathically, telling his customers, 
and the public at large, mentally, that he is a pro¬ 
nounced failure in the business world, and as such is 
not going to last but a little while, and he does not. 
He goes broke, out of business, and “back to the 
woods.” He followed the trend of his thoughts, and 
when his doors were closed, he had known in his own 
mind for a long time that they must eventually close. 
He reaped what he had sown. He sowed thought 
seeds of failure, and he failed. He complained of dull 
business, and business was dull, and got duller. In 
short he doubted his own ability to succeed, and he 
failed because of this doubt, just as certainly as the tail 

124 


X U vi‘ (if/) :jov ir.fT front worn; ot " no^q /? r 

of the serpent follows the head. The business man 
must realize now and for all time, that his secret 
thoughts about his business are not secret at all, but 
they are broadcasted, Telepathically, to every custo¬ 
mer he has, as well as to every other person, and 
w r hile the customers and the public at large do not 
receive these mental messages, objectively, in a way 
to understand them, they do receive them subjectively 
and they have an influence over his customers to draw 
them to him, or to repel them from him. It is a psy¬ 
chological fact that people do not care to listen to our 
‘hale of w r oe,” and if we continue to unload our grief 
and sorrow on our friends every time w T e meet them, 
it will surely and certainly push them away from us. 
It is exactly the same thing with reference to our 
mental broadcasting station. If we continually heap 
business failure thoughts upon our customers, and 
pour such thoughts out to them in our meditations, it 
has an influence to push them away from us, and 
means our business failure. Direct your thoughts of 
your business in the way you would have that business 
go. Let that business, in the first place, be an honor¬ 
able one. Sow success seed thoughts, not only occas¬ 
ionally, but every time you think of your business. 
Cultivate an “honest to goodness” love for your fellow- 
men, for your patrons, and for everybody. Love even 
your competitor, because, in psychology, “love is the 
fulfillment of the law.” Talk success; think success; 
act success; believe in success; look successful; and 
REAP SUCCESS. 

What Do You Consider the Key Note in Environ¬ 
ment, for the Treatment of Human Ills? 

Never offer to treat a patient who does not want to 
be treated by you. Never undertake to relieve a pain 

125 


in a person “just to show them” that you can do it, 
because in nine cases out of ten you would fail; fail 
because you would have the will of the patient oppos¬ 
ing you, and when this is the case, you are merely 
“casting your pearls before swine” as it were, because 
you must have the full desire and consent of the will 
of the patient, or your suggestions will not reach their 
subjective mind, which must be reached before your 
suggestions can have any result. It takes two to per¬ 
form those great psychological cures, the desire and 
the patient on the one side, and the art of suggestion 
and the suggester on the other side. Remember that 
in the treatment of a patient, any thing that may cause 
the patient to exert his will against you, will defeat the 
purpose. 

One writer, in his work, makes the statement that 
the imagination is stronger than the will. His ex¬ 
planations and examples show very clearly that he 
does not understand that the will can not possibly be 
used against a suggestion which has already entered 
the subjective: mind, as the will is not a part of the 
subjective mind, but it has its seat and place of opera¬ 
tion only in the objective mind, a point which he has 
not thoroughly considered. 

Keep your own mind free from evil thoughts. 
Keep your own mind continually upon the higher and 
better and purer things physical and spiritual, and live 
every day and every hour as close to the spiritual vi¬ 
brations of the Great Divine as it is possible for you 
to live ; bearing in mind all the time that there is a 
God, an all Wise God, a God who is the author and 
finisher of our faith, a God that is the only true crea¬ 
tive force in heaven or upon earth, and that such a 
God is not your subjective mind, which is incapable 
of inductive reasoning, and which is not capable of 
determining right from wrong, good from evil, or 

A. 4 ‘ «•*'<* k ‘ 

125 


truth from falsehood ; and such are the limitations of 
the reasoning ability of your subjective mind. There¬ 
fore, realizing these truths, our minds are lifted up¬ 
ward from the physical to a higher plane of truth, to 
a higher plane of vibration, to a higher plane of earth 
life, and hence, approach nearer to the perfect, the 
True and Living God. 

In conclusion, the author feels that he has performed 
a duty that he has owed to man and to God. He 
therefore suggests to you, a message of health and 
happiness, prosperity and long life. Let your 
thoughts be, when there appears to be any bodily dis¬ 
order. “Every organ, part and portion of my body is 
rapidly becoming a fountain of perfect health.” Let 
your health thoughts continue: “Every organ, part 
and portion of my body is a fountain of perfect health.” 
Let your financial thoughts be: “I am a living mag¬ 
net, that draws wealth and prosperity to me from 
every source and from every direction.” Never forget 
that our bodies, our conditions, our environment, and 
in fact our future will be in accordance with the 
thoughts we shall hereafter think. That we follow our 
thoughts just as the tail of the serpent follows the 
head and body. That we can direct our thoughts in 
any direction that we choose, and therefore may be¬ 
come and accomplish things to just the extent that 
we blaze the way into the future by properly directing 
our thoughts. Where our thoughts go, we shall even¬ 
tually follow, and the thought seeds sown will rep¬ 
resent the character and abundance of the harvest. 

My study, practice and knowledge of psychology 
for the last 25 years, makes me a living representative 
of the truths laid down in this book. 

When I was about 15 years of age, I had chills and 
fever a great deal of the time. I was sent to our fam¬ 
ily physician for medical treatment quite frequently 

127 


by my parents, because of my emaciated condition due 
to the regularity of the chills and fever. Our physi¬ 
cian finally came to the conclusion that I had tubercu¬ 
losis, and so advised us. I did not accept this sugges¬ 
tion, but denied it to myelf, to my parents and to 
my schoolmates and friends. I am now 53 years of 
age, am 5 feet 11^ inches in height, weigh 243 pounds, 
and— “every organ, part and portion of my body is a 
fountain of perfect health.” 


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